Science

Most people today have been led to believe that science can explain – or soon will explain – all natural phenomena – including the origin of life and the universe. Not many of them get to know that this notion is a belief that is only a few centuries old. Or that is being increasingly challenged by scientific research. This site will systematically present the pioneering research that promises to herald a spiritual revolution within science. Indeed eminent thinkers throughout the world, including leading scientists such as Nobel laureate Richard R. Ernst, peace workers such as Nobel laureates Oscar Arias Sanchez and Betty Williams, and spiritualists such as Nobel laureate the Dalai Lama, firmly believe that only a synthesis of science and spirituality can lead the world out of the present troubled times.

History in the making – and remaking
Since the time Newton attempted to explain planetary orbits through the laws of gravity and Motion, the scientific belief that the totality of existence can be explained through science has been gaining momentum. Correspondingly the hand of God on the canvas of the universe has been becoming dimmer and dimmer. Prior to Newton, God was understood to be the creator and controller of the universe. Newtonian physics relegated Him to the role of a creator, a mere clockmaker who had no power over nature, which was governed by laws. Darwin’s origin of natural species proposed in 1859 provided the intellectual justification for removing God even from the role of the creator. The intellectual climate of that time embraced Darwinian evolution not so much because of its scientific basis, but because of its ideological implications. This covert agenda to exile God from the academic world was made explicit by Frederic Nietzsche through his jolting “God is dead” proclamation. Today almost all the academic textbooks and journals as well as commercial science fiction novels and movies portray evolution as a proven fact, as an unquestionable scientific reality. Time and time again we get to hear recycled versions of the same old tale of human and universal origins: the universe originated with a big bang, unicellular life evolved fortuitously on the earth in a primordial soup, life forms evolved to increasing levels of complexity, and gradually all the flora and fauna on our planet – including we humans – came about. And concomitantly the religious world reviews of universal origins involving God are almost instantly rejected as pre-scientific superstitions.

This materialistic worldview has gained widespread acceptance not so much due to its scientific validation as due to its vigorous propagation. Moreover the impressive technological accomplishments of science – catering to the mass demands for instant relief and pleasure – have created among people a naïve, unquestioning faith that whatever science says must be true.
But as the harmful effects of technology are being increasingly recognized, so also are the fallacies of the scientific worldview that underlies these technologies.
More and more people – including acclaimed scientists – are realizing that reductionistic theories overlook a cardinal principle of science: theories should be based on objective evidences, no matter how unexpected, and not subjective beliefs, no matter how popular. The evidence uncovered by science – both at the macroscopic and the microscopic level – portrays a picture of the universe that is strikingly different from what most of us have been taught to believe as science.
Observation of the fine harmony of the universal laws, the amazing complexity and the purposeful, wonderful organization of animate and inanimate life on different levels, has started a progressively strengthening movement for the respiritualization of science.

"We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made. "
~ Albert Einstein
"After the conversations about Indian philosophy, some of the ideas of Quantum Physics that had seemed so crazy suddenly made much more sense".W. Heisenberg (German Physicist, 1901-1976)
"The Vedanta and the Sankhya hold the key to the laws of mind and thought process which are co-related to the Quantum Field, i.e. the operation and distribution of particles at atomic and molecular levels."
Prof. Brian David Josephson (1940 - ) Welsh physicist, the youngest Nobel Laureate
" It is India that gave us the ingenious method of expressing all numbers by ten symbols, each receiving a value of position as well as an absolute value, a profound and important idea which appears so simple to us now that we ignore its true merit. But its very simplicity, the great ease which it has lent to all computations, puts our arithmetic in the first rank of useful inventions, and we shall appreciate the grandeur of this achievement the more when we remember that it escaped the genius of Archimedes and Appollonius, two of the greatest men produced by antiquity."
Pierre Simon de Laplace, French mathematician, philosopher, and astronomer,
"Whenever I have read any part of the Vedas, I have felt that some unearthly and unknown light illuminated me. In the great teaching of the Vedas, there is no touch of sectarianism. It is of all ages, climbs, and nationalities and is the royal road for the attainment of the Great Knowledge."
~ Thoreau (American Thinker)
"The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom which enables philosophy to blossom into religion."
~ Herman Hesse (1877-1962), German poet and novelist, awarded the Nobel Prize for literature in 1946,
In the great book of India,the Bhagavad-gita, an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence, which in another age and climate had pondered and thus disposed of the questions that exercise us.
~ Ralph Waldo Emerson Eminent American Thinker
On our website you can read articles about the origin of the universe, the chemical evolution or beginning of life, the critiques of modern scientific methodologies; the evolution of species and much more, all in the light of such opinions, which though written by respected scientists and philosophers, are not placed in the school books, scientific journals and media programs due to the process of “knowledge filtration” through which the ruling paradigm blinds the public to all evidence that challenges its supremacy.
Come, open your intellects to new realms of knowledge and experience. Read articles that inform, challenge, provoke, enlighten, inspire, - and, most of all, stimulate the shaping of a more scientific science and a more human humanity.
Introduction by Caitanya Caran das - ISKCON Pune

MEDITATION

Meditation Techniques

Buddha taught that everything depends upon the mind.
Buddha taught that everything depends upon the mind. To realize this, we must first understand the nature and functions of the mind. At first, this might seem to be quite straightforward since we all have minds and we all know what state our mind is in – whether it is happy or sad, clear or confused, and so on. However, if someone were to ask us what the nature of our mind is and how it functions, we would probably not be able to give a precise answer. This indicates that we do not have a clear understanding of the mind.

If we train in meditation, our mind will gradually become more and more peaceful.

The heart of Dharma practice is meditation. The purpose of meditation is to make our mind calm and peaceful. If our mind is peaceful, we will be free from worries and mental discomfort, and so we will experience true happiness; but if our mind is not peaceful, we will find it very difficult to be happy, even if we are living in the very best conditions. If we train in meditation, our mind will gradually become more and more peaceful, and we will experience a purer and purer form of happiness. Eventually, we will be able to stay happy all the time, even in the most difficult circumstances.

Daily Meditations

If we practice patiently, gradually our distracting thoughts will subside and we will experience a sense of inner peace and relaxation.
We choose a quiet place to meditate and sit in a comfortable position. We can sit in the traditional cross-legged posture or in any other position that is comfortable. If we wish, we can sit in a chair. The most important thing is to keep our back straight to prevent our mind from becoming sluggish or sleepy.
We sit with our eyes partially closed and turn our attention to our breathing. We breathe naturally, preferably through the nostrils, without attempting to control our breath, and we try to become aware of the sensation of the breath as it enters and leaves the nostrils. This sensation is our object of meditation. We should try to concentrate on it to the exclusion of everything else.

Initial Meditation

Our mind will feel lucid and spacious and we will feel refreshed.
At first, our mind will be very busy, and we might even feel that the meditation is making our mind busier; but in reality we are just becoming more aware of how busy our mind actually is. There will be a great temptation to follow the different thoughts as they arise, but we should resist this and remain focused single-pointedly on the sensation of the breath. If we discover that our mind has wandered and is following our thoughts, we should immediately return it to the breath. We should repeat this as many times as necessary until the mind settles on the breath.If we practise patiently in this way, gradually our distracting thoughts will subside and we will experience a sense of inner peace and relaxation. Our mind will feel lucid and spacious and we will feel refreshed. When the sea is rough, sediment is churned up and the water becomes murky, but when the wind dies down the mud gradually settles and the water becomes clear. In a similar way, when the otherwise incessant flow of our distracting thoughts is calmed through concentrating on the breath, our mind becomes unusually lucid and clear. We should stay with this state of mental calm for a while.We should train in this preliminary meditation until we gain some experience of it.

OM SHANTHI !! OM SHANTI !! OM SHANTHI !!

BHAJAGOVINDAM(By Sankaracharya)

TEXT 1

bhajagovindam bhajagovindam
govindam bhajamuudhamate
sampraapte sannihite kaale
nahi nahi rakshati dukrijnkarane


TEXT 2

mudha jahiihi dhanaagamatrishhnaam
kuru sadbuddhim manasi vitrishhnaam
yallabhase nijakarmopaattam
vittam tena vinodaya chittam



TEXT 3

naariistanabhara naabhiidesham
drishhtvaa maagaamohaavesham
etanmaamsaavasaadi vikaaram
manasi vichintaya vaaram vaaram

TEXT 4

naliniidalagata jalamatitaralam
tadvajjiivitamatishayachapalam
viddhi vyaadhyabhimaanagrastam
lokam shokahatam cha samastam


TEXT 5

yaavadvittopaarjana saktah
staavannija parivaaro raktah
pashchaajjiivati jarjara dehe
vaartaam koapi na prichchhati gehe


TEXT 6

yaavatpavano nivasati dehe
taavatprichchhati kushalam gehe
gatavati vaayau dehaapaaye
bhaaryaa bibhyati tasminkaaye
dvaadashamajnjarikaabhirasheshhah
kathito vaiyaakaranasyaishhah
upadesho bhuudvidyaanipunaih
shriimachchhankarabhagavachchharanarih.


TEXT 7

baalastaavatkriidaasaktah
tarunastaavattaruniisaktah
vriddhastaavachchintaasaktah
pare brahmani koapi na saktah


TEXT 8

kaate kaantaa kaste putrah
samsaaro.ayamatiiva vichitrah
kasya tvam kah kuta aayaatah
tattvam chintaya tadiha bhraatah

TEXT 9

satsangatve nissngatvam
nissangatve nirmohatvam
nirmohatve nishchalatattvam
nishcalatattve jiivanmuktih


TEXT 10

vayasigate kah kaamavikaarah
shushhke niire kah kaasaarah
kshiinevitte kah parivaarah
gyaate tattve kah samsaarah

TEXT 11

maa kuru dhana jana yauvana garvam
harati nimeshhaatkaalah sarvam
maayaamayamidamakhilaM hitvaa
brahmapadaM tvaM pravisha viditvaa


TEXT 12

dinayaaminyau saayam praatah
shishiravasantau punaraayaatah
kaalah kriidati gachchhatyaayuh
tadapi na mujncatyaashaavaayuh

TEXT 13

dvaadashamajnjarikaabhirasheshhah
kathito vaiyaakaranasyaishhah
upadesho bhuudvidyaanipunaih
shriimachchhankarabhagavachchharanarih.


TEXT 14

kaate kaantaa dhana gatachintaa
vaatula kim tava naasti niyantaa
trijagati sajjanasam gatiraikaa
bhavati bhavaarnavatarane naukaa


TEXT 15

jatilo mundii lujnchhitakeshah
kaashhaayaambarabahukritaveshhah
pashyannapi cana pashyati muudhah
udaranimittam bahukritaveshhah


TEXT 16

angam galitam palitam mundam
dashanavihiinam jatam tundam
vriddho yaati grihiitvaa dandam
tadapi na mujncatyaashaapindam

TEXT 17

agre vahnih prishhthebhaanuh
raatrau chubukasamarpitajaanuh
karatalabhikshastarutalavaasah
tadapi na mujncatyaashaapaashah



TEXT 18

kurute gangaasaagaragamanam
vrataparipaalanamathavaa daanam
gyaanavihinah sarvamatena
muktim na bhajati janmashatena




TEXT 19

sura mandira taru muula nivaasah
shayyaa bhuutala majinam vaasah
sarva parigraha bhoga tyaagah
kasya sukham na karoti viraagah


TEXT 20

yogarato vaabhogaratovaa
sangarato vaa sangaviihinah
yasya brahmani ramate chittam
nandati nandati nandatyeva

The Planets Dance

THE PLANETS AND THEIR MEANINGS

The planets govern different significations in the charts according to their nature. Maharishi Parashara says the following: “The Sun is the soul of all. The Moon is the mind. Mars is one’s strength. Mercury is the speech giver while Jupiter confers knowledge and happiness. Venus governs semen (potency) while Saturn indicates grief.” This list would indicate the basic significations and roles of the different planets in the chart. The Sun represents God, so it will also represent the divine spark or the soul within us. But he may also represent the Ahamkara or false ego, pride and desire to control and dominate. His counterpart, the Moon represents the mind, emotions and feelings. Mars indicates one’s strength, determination and fearlessness. Mercury indicates speech, communication and travel as well. Venus indicates semen and sex life, and also arts, beauty and enjoyment. Jupiter gives wealth, wisdom, happiness and children. Saturn usually gives pain, grief, losses and represents old age also. He is the most malefic planet as compared to Jupiter, who is the most benefic. Rahu indicates the negative karma, and usually manifests as disease, sin, poison, illusion etc. Ketu is his counterpart, and he signifies Moksha or liberation, and also may give spiritual knowledge, although he sometimes cuts attachments very abruptly thereby causing pains also.
Some significations of the planets from Kalidasa’s Uttara Kalamrita as follows:
SUN/SURYA: Soul, power or strength, greatest severity, fortress, good strength, heat, influence, fires, worship of Shiva, courage, trees having thorns, favour of the king or ruler, bitter taste, old age, cattle, wickedness, land, father, taste, awakening of knowledge or enlightenment, looking up towards the sky, very great ambition, one born to a timid person or one whose actions are born out of fear, world of mortals, square or harmonious, bones, valour, grass, stomach, enthusiasm, forest, half a year, eye, wandering in or over hills, quadrupeds, king, travelling, dealings with affairs personal or social, bile, feverish or inflammatory complaints, circular forms, diseases of the eye, body, timber, mental purity, sovereignty over the entire country or over all countries, freedom from disease, rulership over Saurasthra- southern Gujarat, ornaments, disease of the head, pearls, ruler of the sky – control over air space, short or dwarfish stature, rulership over the eastern direction, copper, blood or blood-red gems like ruby, kingdom, blood-red cloth, stones, undisguised or open conduct, shores of a river, red coral, strong at noon, east, face, long-standing anger or long indignation, capturing the foe, sattvik or benevolent and good temper, red sandal paste or saffron, otherness or opposition or hostility, thick or coarse yarn.
MOON/CHANDRA: Intelligence, flowers, perfumes, going to a fortress, disease, brahmana or Dvija, laziness, phlegmatic constitution, epilepsy, hidden or ulcerous troubles in the stomach, nature of the mind, heart, woman, benefic and malefic nature, acidity, sleep, happiness, liquids, silver, stout sugarcane, malarial fever, pilgrimage, wells, tank, mother, impartial outlook, noon, pearls, consumption, whiteness, waist-band, bell-metal, salt, short stature, mind, abilities, ponds, diamond, autumn, muhurtha or 48 minutes duration, facial lustre, white colour, stomach, worship of Gauri, the consort of Shiva, honey, grace of favour, sense of fun or humour, nourishment, wheat, pleasures, splendour, face, swiftness of mind or agility of mind, fondness for curd, one who does tapas or penance, fame, beauty, strong at night, facing west, lover, saline, acquiring a post, love of the west, middle world, nine gems, middle age, self, eating, going to distant places, aliments of the shoulders, umbrella and other royal insignia, god fruits, fine blood circulation or vital energy, fish and other aquatic beings, serpents and the like, clothes, fine blossoming, lustre, clean crystals, refined clothing.
MARS/MANGALA: Valour, land, strength, carrying weapons, ruling over people – administrator, loss of virility, thief, battle, opposition, foes, charitable nature, love of deep-red objects, ruler over sacred places – archaeologist or sacred endowments, sound of a trumpet, fondness, quadrupeds, king, obstinate fool, anger, going to a foreign country, steadfastness, supporter, fire, controversy or arguments, bile, heat, wounds, service under the ruler, day, sky, sight, shortness, ailment, fame, tin, sword, spear, minister, firmness of limbs, jewels, worship of Subrahmanya (Karttikeya), youth, pungent taste, hall of the ruler, earthenware, obstacles, eating non-vegetarian food, abusing or bitterly criticising others, conquering foes, bitterness of taste, strong towards the end of the night, gold, summer season, valour, strength of enemy, profundity, courageous behaviour, man, character, Brahma, axe, moving in the forest, forest officer, chief ruler or officer of the village, favour of the king, painful urination, square, goldsmith, wicked one, burnt place, good food, leanness, skill in archery, blood, copper, variegated or peculiar clothes, face turned towards the south, fond of the southern direction, desire, anger, spreading scandals, house, commander of the army, a fire arm that kills a hundred (like a machine-gun), tree, Sama Veda, brothers, hatchet, controlling fierce or wild animals, independence, persistence, land, one who awards punishment, snake, world, speech, fickleness or imbalance of the mind, getting on a vehicle, seeing blood, drying or coagulating of blood.
MERCURY/BUDHA: Education, horses, treasury, mathematics, knowledge, speech, Dwijas, infantry, script, writing, new clothes, construction of palaces, green colour, sculpture, astrology and astronomy, pilgrimages, wise or good conversation or lecturing, temples, commerce, best ornaments, soft speech, Vedanta system of philosophy, maternal grandfather, bad dreams, eunuch, face turned to north, skin, moisture, bell-metal and the like, renunciation, seasons, fine place, medical practitioner, neck, black magic, child, looking cross-wise, heaven, humility, collaterals, fear, dancing, devotion, tendency to laughter, strong at sunrise or morning, beginning of winter, scratching ailments, self-control, navel, flourishing of one’s own dynasty, mixed or compound substances, presides over the Telugu language, worship of Vishnu, shudras, birds, younger coborns or brothers and sisters, witty language, sticks, Atharva Veda, carrying out the karmas or religious rites, towers of temples, dust, garden, sex organs, evenness, beneficial nature, wandering in the villages, balanced nature and outlook, fond of the north-western direction, well-versed in the Puranas or minor epics, grammar, one skilled in researching and testing the precious stones, scholar, maternal uncle, mantras or sacred spells, Yantras or symbolic religious diagrams, very powerful Tantric and the like.
JUPITER/GURU: Brahmanas, teachers, religious, social and other duties, chariot, cows, infantry, deposits, Mimamsa- and Dharma-sastras, treasure, horses, buffaloes, large or stout body, valour, fame, logic, astronomy and astrology, sons, grandsons, complaints of the digestive system, wealth of elephants, Vedanta philosophy, elders like great-grandfather, mansion, Gomedha (hessonite), elder brother, grandfather, Indra, first half of winter, acts arising from great indignation, precious stones, tradesman, physical health, strange or peculiar palace, honour from the king, great Gods, penance, charity, Dharma, doing good to others, impartial outlook, facing towards the north, circular forms, yellow colour, wandering in the villages, north, dear friends, swinging on a plank or on an elephant, great eloquence, brain, cloth of a medium count, happiness in a newly built house, old age or old persons, Mantra, Dwijas, holy water or place of pilgrimage, knee, moving towards heaven, house that offers happiness, intellect, great proficiency, great long poems, towers, delighting or impressing audience, throne, installation of the idol of Brahma, Cat’s eye, the great results of the Agnisthoma sacrifice, sweet juices, Sattvic nature, happiness and unhappiness, long things, gentle or benefic, understanding the minds or thoughts of others, gold, decorations, Tantra or technical subjects and the like, wind (Vaata) complaints, phlegm (Kapha), good yellow topaz, sound knowledge of the sacred texts and scriptures, soft and pleasant stones, worship of Shiva, performing religious and moral acts strictly, and travelling in a carriage covered on the four sides.
VENUS/SUKRA: White umbrella, which is a royal insignia, good cowry, good clothes, marriage, income, bipeds, woman, Dwijas, gentle or benefic, white colour, wife or husband, happiness from sex life, short stature, acid taste, flowers, commands, fame, youth, pride, conveyance, silver, fond of the south-east, salty taste, cross-wise vision, cough, fortnight, Rajasik nature, firmness, pearls, Yajur Veda, Vaisyas, beauty, buying and selling articles that contribute to beauty, pleasant talk arising from mutual love, watery place, elephants, horses, peculiar or strange poetry, dancing, middle age, music, enjoyment, happiness from wife or husband, precious stones, love of humour, swimming, servants, fortune, strange lustre, tenderness, kingdom, fragrant garland, taking pleasure in violin and flute, pleasant movement or walking, eight kinds of prosperity, well-proportioned limbs, frugal in taking food, season of spring, ornaments, possessing many women, facing east, eyes, speaking truth, skilled in the fine arts, semen, sporting in water with love, profundity, excess or eminence, pleasant musical instruments, decoration for dramatic shows, indulgence in amorous sports, declining physical form, one who attaches great importance to sex, receiving good respect or honour, fondness for having white clothes, expert in Bharata’s Natya Sastra (science of drama), having the seal of authority or of the government, ruler, fond of worshipping Gauri and Lakshmi, emaciated from the pleasures of sex, playing the role of mother for those born during daytime, skilled in composing poems, minor epics and the like, blue-black hair, benefic, genitals, urine or urinary tract, moving in the world of the snakes, strong in the afternoon, and an awareness of the genital organs and the secrets connected with them.
SATURN/SHANI: Ill-health and other sufferings, obstruction, horses, elephants, skin, income, standards, distress, disease, enmity, sorrow, death, happiness from a woman, maid-servant, asses, outcastes, persons with strange or mutilated limbs, roaring in the woods, disgust, charity, lords, longevity, eunuch, one born outside the four castes, birds, Tretagni, one of the sacred domestic fires, servant’s duties, doing something other than the traditional or accepted duties, one losing his ego, telling lies, lasting long, wind, old age, tendon, strong at the end of the day, the second half of winter, indignation, exertion, born of a low woman, born in adultery, a widow’s bastard, dirty cloth, dirty house, mind turned to dirty things, friendship with the wicked, black colour, sins, cruelty, ashes, grains in black colour, precious stones, iron, generosity, a year, Shudras, vital or supporters of the lover, significator of father for one born at night, learning what belongs to another caste, lameness, fierce or severe, blanket, facing west, remedies for restoring life, looking downwards, living by agriculture or farming, one who knows where the arms are kept, manager of an ordnance factory, cousin, an external position, fond of the north-east, world of the snakes, falling, wandering in the battlefields, bones, lead, wrong or wicked valour, Turks, torn clothes or things, oil, wood, Brahmanas having Tamasic quality, wandering in poisonous places, roaming in hilly areas, long standing fear, hunter, strange or ugly hair, whole kingdom, fear, goats and the like, buffaloes and the like, indulgence in sex, displaying amorous intentions in dressing, worship of Yama, dogs, thefts and hard-heartedness.
ASCENDING NOTE/RAHU: Umbrella, cowry, acquiring a kingdom, faulty logic, harsh speech, one belonging to a caste outside the four main castes, a sinful woman, a conveyance covered on all four sides, an irreligious person or a Shudra, gambling, strong at sunset, having sex with a wicked woman, going to a different country, unclean, bones, hidden abdominal ulcer, falsehood, looking downwards, perplexity, emerald, facing south, depending on Mlecchas, low castes and the like, malignant tumour, great forest, wandering in difficult places, suffering from mountains, staying outside, south-western direction, complaints of wind and phlegm, serpents, southern breeze, severe, long, reptiles, interpretation of dreams, travels, one Muhurtha (48 minutes), old age, conveyance, world of the snakes, maternal grandfather, air, acute duodenal pain, catarrh, breathing, great valour, worship of Vana-Durga, wickedness, association with animals, writing Urdu or Persian, and harsh speech.
DESCENDING NOTE/KETU: Worship of the lord of Chandi, Ganesha and others, medical practitioner, dogs, cocks, vultures, final salvation, all sorts of prosperity, consumption, painful fevers, bath in the Ganga, great penance, wind complaints, friendship with hunters, acquiring prosperity, stones, wounds, Mantra Shastra, instability of mind, knowledge of Brahman, diseases of the stomach and eye, stupidity, thorn, knowledge of animals, zoology, observing silence religiously, Vedanta, all kind of luxury, fortune, suffering from foes, sparing in eating, renunciation, father’s father, hunger, great pain from peptic or duodenal ulcer, small pox, or boils and such other diseases, horned animals, a servant of Shiva, getting the order of imprisonment revoked, and conversation or association with Shudras.
Some of the above listed Naisargika Karakatwas (natural significations) of the planets may seem to be contradictory to those given by other sources, but this often happens in the classic Jyotish texts. By learning to use these significations in practice and developing our intuition we learn to interpret them properly.

Baja Govindam ( of Sri Sankaracharya )

Baja Govindam(of Sri Sankaracharya - English translation)
Worship Govinda, worship Govinda,Worship Govinda, worship Govinda,Rules or grammar profit nothingOnce the hour of death draws nigh.

Renounce O fool, your ceaseless thirstFor hoarding gold and precious gems:Content yourself with what may come,Through deeds performed in earlier lives;Devote your mind to righteousness,And let dispassion be your law.

Lust at the sight of a woman's bodySprings from ignorance, springs from error;Inwardly reason, over and over,Bodies are flesh and blood and fat.
Uncertain is the life of a man, As rain-drops on a lotus leaf;The whole of mankind is preyTo grief and ego and disease.

While a man supports his family,See what loving care they show!But when his ageing body falters,Nearing the time of dissolution,None, not even his nearest kin,Will think to ask him how he fares.
While man's souls remains in his body,Fondly his family wish him well;But when the life-breath leaves its dwelling,Even his wife will flee in fear.

Remember, riches bring in grief;Truly, no joy abides in them.A rich man even fears his son;This is the position everywhere.
Lost in play is the carefree stripling,Lost in his sweetheart's charms, the youth;The old man brooks upon his sorrows;None there is, alas, whose spirit,Yearns to be lost in the Parabrahman.
Who is your wife? And who is your child?Strange indeed is this mortal world!Who are you? And who is your own?Where is the region whence you come?Brother, ponder on these things.

Good association breeds detachment;Detachment leads to freedom from delusion;Undeluded, one contacts changeless Reality;Contact with Reality bestows Liberation while alive.

Youth being fled, what good is passion?Water gone, what use is a lake?Where to be found our friends and kinsmen,Once the money is all exhausted?Where is the world when Truth is known?
Boast not of youth or friends or wealth;Swifter than eyes can wink, by Timeeach one of these is stolen away.Abjure the illusion of the world,and join yourself to timless Truth.

Sunrise and sunset, daylight and darkness,Winter and springtime, come and go;Even the course of time is playful;Life itself soon ebbs away;But man's vain hope, alas! goes onward,Tirelessly onward evermore.
Through this bouquet of a dozen versesWas imparted succintly to a grammarianInstruction supreme by the all-knowing Sankara, adored as the Bhagavapada.

Dreaming of wife, dreaming of wealth,Why do you roam restless as the wind?Is there none to take you in charge?Know then, my friend, in all the three worlds,The company of the good is the only boat,That can take you across the samsara sea.
Many are those whose locks are matted,Many whose heads are closely shaved,Many who pluck out all their hair;Some of them wearing robes of ochre,Some of them clad in other colours-all these things for their stomach's sake.Seeing Truth revealed before them,Still the deluded see it not.

Feeble has grown the old man's body,Toothless his gums and bald his head;But there he goes, upon his crutches,Clinging firmly to fruitless hope.

Seeking for warmth, the penniless beggar,Closely crouches before t=his fire,Or sits with only the sun to warm him;Nightly he lays down to slumber,Curling up to keep out the cold;Hungrily eats his beggar's portionOut of the bowl his hands provide him;Takes up his dwelling under a tree;Still in his heart a helpless prisonerBound with the chains of empty hope.
Though, for the sake of salvation,Man may go a-pilgrimage to Ganga-sagara,Keep his vows, and give to the poor,Failing the Knowledge of the Highest,Nothing of this assures him freedomEven in the span of a hundred lives.

Make a temple or tree your home,Clothe yourself in the skin of a deer.And use the bare earth for your bed,Avoid gifts and sense delights;Could any fail to be content,Blest with dispassion such as this?
Plunge in yoga or in enjoyment,Mix with all or stand severely apart;For the heart that delights ever in BrahmanIt is bliss, bliss, bliss- bliss without end.

Let a man but read from the Gita,Drink of the Ganges but a drop,Worship but once the Lord Almighty,And he will set at rest forever,All his fear of the King of Death.
Birth unceasing! Death unceasing!Ever to pass through a mother's womb!Hard to cross is the world's wide ocean;Lord, redeem me through Thy mercy.

Rags cast off along the highwayServe as a garment for the monk;Freed from vice and freed from virtue,Onward he wanders; in his sight,Nor I nor you nor the world exists.Why, then, so give way to sorrow?
Who am I? And who are you?Whatr is the place from which I come?Who is my mother? Who is my sire?Pondering thus, perceive them allAs fancies only, without sustance;Give up the world as an idle dream.
Vishnu alone it is wjo dwellsIn you, in me, in everything;Empty of meaning is your wrath,And the impatience you reveal.Seeing yourself in everyone, Have done with all diversity.

Be not attached to friend or foe,To son or kinsman, peace or war;If you aspire to Vishnu's realm,Look upon all things equally.
Give up the curse of lust and wrath;give up delusion, give up greed;Remember who you really are.Fools are they that are blind to Self;Cast into hell, they suffer there.

Every day recite from the Gita;Chant the thousand names of Vishnu,Cherishing Him within your heart,Take delight to be with the holy,Give your riches away to the poor.

He who yields to lust for pleasureLeaves his frame a prey to disease;Yet, though death is the final ending,None forswears his sinfulness.
Control the self, restrain the breath,Sift out the transient from the True,Repeat the holy name of God,And still the restless mind within.To this, the universal rule,Apply yourself with heart and soul.

Cherish your guru's lotus feetAnd free yourself without delayFrom the enslavement of this world.Curb your senses and your mindAnd see the Lord within your heart.

Thus was a silly grammarian,Lost in conning rules,Cleanses of his narrow vision,And shown the Light by Sankara's apostles.
Worship Govinda, worship Govinda,Worship Govinda, foolish one!Other than chanting the Lord's sweet names,Means there is none to cross life's ocean.

Kundali:The Mirror of India

Jyotish

Science or faith

History of Jyotish

Vedic culture is extremely ancient, at least 5000 years old by conservative estimate. Vedic culture has its own unique theology, philosophy, arts, sciences, and literature which exists to this present day. Vedic astrology is an integral part of this culture and has been practiced since time immemorial. The Vedas have six supplementary appendixes known as the Vedangas, limbs of the Vedas. One of these is the Jyotish Vedanga--Vedic astronomy and astrology. For thousands of years many Rsis (sages) maintained the tradition of Vedic astrology on a parallel track with the Vedas. Portions of these have been extracted at various times and put into the Jyotish Vedanga.
Many Rsis such as Vashistha, Bhrgu, and Garga were masters of astrology and taught it to their disciples in the Guru parampara (disciplic succession). Before the beginning of the present age, Kali-yuga, which began in 3102 B.C., Parasara Rsi milked the essence of the various schools of Vedic astrology present at his time and distilled it into his text known as the Brhad Parasara Hora Sastra. Parasara Rsi spoke this text to his disciple Maitreya Rsi, and Maitreya taught it to his disciples and it was passed in this way through the ages. Thus, the basic school of Vedic astrology practiced in India is called the Parasara school of astrology. Parasara was among the last of the Rsis (great sages) of the Vedic age. After him it was humans who preserved the line of Vedic astrology. Notable amongst them was Satyacarya and in particular Varaha Mihira who wrote several important texts on astrology. After them several other texts were composed which are also considered "classics" of Vedic astrology, such as Saravali, Jataka Parijata, Sarvartha Cintamani, and Horasara. All of these texts follow Parasara in their teachings.
There are six main branches of Vedic astrology:
Gola -- positional astronomy
Ganita -- mathematical diagnostic tools for analyzing the results of Gola
Jataka -- natal astrology
Prasna -- answering specific questions based upon the time the question is asked
Muhurta -- selecting an auspicious time to start something
Nimitta -- omens and portents.
There are also many sub-branches. The sages following Parasara have written texts on all branches.
From India, Vedic astrology spread to the Persians, and from the Persians to the Babylonians, and from them to the Greeks, Romans, and Egyptians. With the rise of Islam the Arabs learned astrology from both the Greek Hellenistic astrologers on one side (the West) and Vedic astrology from India on the other side (the East).
In the West astrology has had its difficulties. Periods of time when it was in favor, and times when it was politically out of favor. During the Dark Ages it practically disappeared from Europe and reappeared during the Renaissance. It disappeared during the so-called "Age of Reason" in the 1600s only to reappear again in the last 120 or so years. This fractured history of Western astrology has not helped the continuity of learning or building up of experience over the ages. Consequently Western astrology is fraught with many lacunae; blank spots, missing parts, and discontinuities. By contrast, Vedic astrology has an unbroken tradition over 5000 years long. And, its practitioners reap the benefits of such a long unbroken tradition such as a large body of classical literature whose content is understood by its practitioners.
In ancient India and even up to modern times, astrology was taught to students in schools and universities.

Hinduism

Hinduism

A Blend of Culture

Hinduism is a religious tradition that originated in the Indian subcontinent. Hinduism is often referred to as Sanātana Dharma (सनातन धर्म) by its practitioners, a Sanskrit phrase meaning "the eternal path" or "the eternal law".
Hinduism is one of the world's oldest major religions that is still practiced. Its earliest origins can be traced to the ancient Vedic civilization. A conglomerate of diverse beliefs and traditions, Hinduism has no single founder. It is the world's third largest religion following Christianity and Islam, with approximately a billion adherents, of whom about 905 million live in India and Nepal. Other countries with large Hindu populations include Bangladesh, Sri Lanka, Pakistan, Indonesia, Malaysia, Singapore, Mauritius, Fiji, Suriname, Guyana, Trinidad and Tobago, United Kingdom and Canada.
Hinduism contains a vast body of scriptures. Divided as Sruti (revealed) and Smriti (remembered) and developed over millennia, these scriptures expound on theology, philosophy and mythology, and provide spiritual insights and guidance on the practice of dharma (religious living). In the orthodox view, among such texts, the Vedas and the Upanishads are the foremost in authority, importance and antiquity. Other major scriptures include the Tantras, the sectarian Agamas, the Puranas and the epics Mahabharata and Ramayana. The Bhagavad Gīta, a treatise excerpted from the Mahābhārata, is sometimes called a summary of the spiritual teachings of the Vedas.

Etymology

The Persian term Hindu is derived from Sindhu, Sanskrit for the Indus River. The Rig Veda mentions the land of the Indo-Aryans as Sapta Sindhu (the land of the seven rivers in northwestern South Asia, one of them being the Indus). This corresponds to Hapta Həndu in the Avesta (Vendidad or Videvdad: Fargard 1.18)—the sacred scripture of Zoroastrianism. The term was used for those who lived in the Indian subcontinent on or beyond the "Sindhu". Some argue that the term itself is an attempt to give one term to "that many-sided and all-enfolding culture which we in the West have chosen to call Hinduism" However, the term "Hindu" has been used in subcontinental sources since at least 1323 CE, as attested by South Indian and Kashmiri tetxs, and increasingly so during British rule. Since the end of the 18th century the word has been used as an umbrella term for most of the religious, spiritual, and philosophical traditions of the sub-continent, excluding the distinct religions of Sikhism, Buddhism, and Jainism.

The goals of life according to Hinduism

Classical Hindu thought accepts two main life-long dharmas: Grihastha Dharma and Sannyasin Dharma.
The Grihastha Dharma recognize four goals known as the purusharthas. They are:
kama: Sensual pleasure and enjoyment
Artha: Material prosperity and success
Dharma: Correct action, in accordance with one's particular duty and scriptural laws
Moksha: Liberation from the cycle of samsara
Among these, dharma and moksha play a special role: dharma must dominate an individual's pursuit of kama and artha while seeing moksha, at the horizon.
The Sannyasin Dharma recognizes, but renounces Kama, Artha and Dharma, focusing entirely on Moksha, the Grihastha Dharma eventually enters this stage. However, some enter this stage immediately from whichever stage they may be in.

History

The earliest evidence for elements of Hinduism date back to the late Neolithic to the early Harappan period (5500–2600BCE). The beliefs and practices of the pre-classical era (1500–500BCE) are called the "historical Vedic religion". Modern Hinduism grew out of the Vedas, the oldest of which is the Rigveda, dated to 1700–1100BCE. The Vedas center on worship of deities such as Indra, Varuna and Agni, and on the Soma ritual. They performed fire-sacrifices, called yajna and chanted Vedic mantras but did not build temples or icons.The oldest Vedic traditions exhibit strong similarities to Zoroastrianism and with other Indo-European religions. During the Epic and Puranic periods, the earliest versions of the epic poems Ramayana and Mahabharata were written roughly from 500–100BCE, although these were orally transmitted for centuries prior to this period. The epics contain mythological stories about the rulers and wars of ancient India, and are interspersed with religious and philosophical treatises. The later Puranas recount tales about devas and devis, their interactions with humans and their battles against demons.
Three major movements underpinned the naisance of a new epoch of Hindu thought: the advents and spread of Upanishadic, Jaina, and Buddhist philosophico-religious thought throughout the broader Indian landmass. The Upanishads, Mahavira (24th Tirthankar of Jains) and Buddha (founder of Buddhism) taught that to achieve moksha or nirvana, one did not have to accept the authority of the Vedas or the caste system. Buddha went a step further and claimed that the existence of a Self/soul or God was unnecessary. Buddhism adapted elements of Hinduism into their beliefs. Buddhism (or at least Buddhistic Hinduism) peaked during the reign of Asoka the Great of the Mauryan Empire, who unified the Indian subcontinent in the 3rd century BCE. After 200CE, several schools of thought were formally codified in Indian philosophy, including Samkhya, Yoga, Nyaya, Vaisheshika, Purva-Mimamsa and Vedanta. Charvaka, the founder of an atheistic materialist school, came to the fore in North India in the sixth century BCE. Between 400BCE and 1000CE, Hinduism expanded at the expense of Buddhism.
Though Islam came to India in the early 7th century with the advent of Arab traders and the conquest of Sindh, it started to become a major religion during the later Muslim conquest in the Indian subcontinent. During this period Buddhism declined rapidly and many Hindus converted to Islam. Numerous Muslim rulers such as Aurangzeb destroyed Hindu temples and persecuted non-Muslims, however some, such as Akbar, were more tolerant. Hinduism underwent profound changes in large part due to the influence of the prominent teachers Ramanuja, Madhva, and Chaitanya. Followers of the Bhakti movement moved away from the abstract concept of Brahman, which the philosopher Adi Shankara consolidated a few centuries before, with emotional, passionate devotion towards the more accessible avatars, especially Krishna and Rama.
Indology as an academic discipline of studying Indian culture from a European perspective was established in the 19th century, led by scholars such as Max Müller and John Woodroffe. They brought Vedic, Puranic and Tantric literature and philosophy to Europe and the United States. At the same time, societies such as the Brahmo Samaj and the Theosophical Society attempted to reconcile and fuse Abrahamic and Dharmic philosophies, endeavouring to institute societal reform. This period saw the emergence of movements which, while highly innovative, were rooted in indigenous tradition. They were based on the personalities and teachings of individuals, as with Shri Ramakrishna and Ramana Maharshi. Prominent Hindu philosophers, including Sri Aurobindo and Swami Prabhupada (founder of ISKCON), translated, reformulated and presented Hinduism's foundational texts for contemporary audiences in new iterations, attracting followers and attention in India and abroad. Others such as Swami Vivekananda, Paramahansa Yogananda, B.K.S. Iyengar and Swami Rama have also been instrumental in raising the profiles of Yoga and Vedant in the West.

Krishna Naam Saar

Several Names of Lord Krishna with their Meanings

Krishna - has been given many names and titles by his devotees.
Achala - The still one
Achyuta - Infallible
Baanke Bihari - Charming player
Bihari - One who plays
Brajesh - Lord of Braja
Chakradhari - the bearer of a discus (chakra)
Damodara (Daamodarah) - the Lord when He was tied with a cord (daama) round His waist (udara)
Dinabandu - Friend of the afflicted
Dînânâth - Refuge of destitutes
Dwarakadish - Lord of Dwaraka
Dwarakanath - Lord of Dwaraka
Ghanshyam - Dark rain cloud complexioned one
Giridhari - he who lifted a hill (Govardhana hill)
Gopala - cowherd; protector of cows
Gopinath - Lord of the gopis, or cowherd women.
Govinda - protector of cows; also connected with Govardhana Hill.

Guruvayoorappan - Lord of the temple Guruvayoor, constructed by the Guru of Devas Brihaspati and Vayu .
Hari - one who takes away [sins, or who wards off samsara, the cycle of birth and death]; the yellow one (the colour of the sun); Hare Krishna is the vocative, viz. "o golden one! o dark-blue one".
Ishvara - god
Hrshikesha - Master of the senses
Jagannatha - lord of all places.
Janardhana - One Who Bestows Boons On One And All
Kaladev - the black deity
Kanha
Keshava – long haired, beautiful haired; see also other meanings.
Madhava - bringer of springtime.Madhusudanah - killer of demon Madhu
Mukhilan- The one with the complexion similar to the rain clouds
Mukunda- he who gives you Mukti
Nanda Gopal
Nanda Lal - Beloved of Nanda
Panduranga
Parambrahman the highest Brahman
Parameshvara the highest Ishvara, the highest god
Partha sarathy - charioteer, a reference to his role with regard to Arjuna in the great battle
Patitapavana - Purifier of the fallen
Radha Vallabha - lover of Radha
Ranchodrai - When he refused to fight the war and fled to Dwarka for the sake of peace. Dakor, Gujarat has a popular temple of Ranchodraiji. Ran - Field, Chod - leave.
Shyamasundara - the beautiful, dark one
Vasudeva, Krishna Vaasudeva - son of Vasudeva
Yadunandan - Son of the Yadu dynasty
Yogeshwara - the Lord of the Yogis
Yashoda Nandan – child of Yashoda

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Note:The above list is incomplete since Hari has several names we can't even imagine, so our humble request is to add them in our comment box we will welcome all your efforts.

Hari Anant Hari Naam Ananta

Krishna Lila

Sri Krishna and His Raas Lila

Sportive Play with Radha and Gopis: the milkmaids of Vrindavan

Raas Lila forms the most enchanting and the most devotional play (Lila) of Sri Krishna. It depicts the supersensual love between milkmaids (Gopis) of Vrindavan and Sri Krishna. However, it must be remembered that child Krishna was just about ten years of age at that time. All this love for Gopis in general and Radha in particular should be seen as divine love between atman and paramatman, without any physical or carnal element. We human beings may not understand the celestial beauty and spiritual content of such love between a man and a woman, but it is not the fault of Sri Krishna or the Gopis; we must blame ourselves if we see the whole episode with impure mind, if we get feeling of attraction between flesh and flesh in this Lila.

Sri Krishna now started going to forest regularly with his cows. As the cows grazed in the loneliness of forest, Sri Krishna would play most melodious tunes on his flute. The clear skies, soft breeze, and newly blossomed tress with lush green foliage made the atmosphere pleasant, enchanting and cool. Peace, bliss, and love exuded all around. The Gopis (milkmaids of Vrindavan) were captivated by the sweet melody of Krishna's flute, unable to control their feelings towards Him. Forgetting their household duties, their children and husbands, these youthful lovers of Sri Krishna rushed to forest to have the company of their beloved. [This is known as relationship of a devotee with the attitude where the Lord is 'sweetheart'; Madhur Bhava as it is called.] Their heart and mind was occupied with the virtues of the Lord of the Universe, Paramatman Krishna. Praising the beauty and love of Sri Krishna, the Gopis were immersed in His Bhakti in its highest manifestation - para bhakti - where union of Atman with Paramatman was the goal sought. Body, mind, and thoughts vanished even while in body; transcendental joy and bliss was all that mattered. What to talk of Gopis and Radha (best amongst the Gopis), even the trees and shrubs, flowers and leaves, birds and animals all surrendered themselves to the sweet music of captivating flute. Hence, Sri Krishna is also known as 'Muralidhar' (One holding the Flute).

Evenings changed into nights, the full moon spreading its bright but pleasant light to make the night shine with gaiety and desire to unite. Sri Krishna with a peacock feather in his hair, adoring the loveliest yellow silk cloth on his beautiful celestial dark body, the flute kissing his rosy lips, and the gracious dance that he performed, all this was beyond the grasp of any mortal on the earth. The Gopis oblivious to the time of day rushed to the Tulasi (Sweet basil) Grove to meet Sri Krishna in this prime mood of Love.

Then the divine Raas Lila would to be enacted. The leader amongst the Gopis, Radha by name, the most beautiful and greatest exponent of Madhur Bhava, Love Power of Lord Krishna, losing her ordinary consciousness would start dancing in tune with Chitchor (one who has stolen the mind and heart - another name of Sri Krishna). Other Gopis would encircle this divine pair and thus would the Lila continue whole night. [It still continues night after every night in Vrindavan, and Chaitanya Mahaprabhu, Vallabhacharya, Surdas and a few more saints and Holy people have had visions of these Raas Lilas at Vrindavan in their lives).

Heavens and earth would come to standstill; gods and demigods of heaven - kinnaras, gandharvas, and yakshas - would enjoy Raas Lila peeping down from their abode in the high sky. They would fill the grove with fragrance of celestial freshness and sweetness of heavenly music, while stars and the moon would stop in their orbit in awe and joy, becoming brighter and cooler to allow Raas Lila to reach its peak of eternal bliss.

However, this supernatural delight brought feeling of superiority and pride in the hearts and minds of the Gopis. "Why, the Lord Himself is dancing with me. Has anyone else such a fortune? Others are inferior to me", so would think a Gopi. And to rectify this defect of vanity and pride, Sri Krishna would vanish for a moment! The restless Gopis would search Him here and there, running from one tree to another, from one shrub to the next, inquiring 'have you seen my Krishna? Please tell me where he has disappeared.' And when the pangs of separation would become too unbearable, the Gopis would cry and lament:

"O my friend, please arrange my meeting with Him, I cannot stay alive without Him. Where has He gone? What wrong have I done that He now no more loves me? I have given everything to Him, and now how shall I survive! My body, mind, emotions, thoughts, home and children, husband and family I have sacrificed in his favor. O my friend, bring Him to me; otherwise this life force is sure to leave from my heart. Bring Him to me or take me to Him; I shall wash His feet with tears from my eyes, I shall clean his feet with my long hair. I shall do everything and anything that might appear impossible for a human being. These pangs of separation are no more possible to tolerate, don't you feel my skin is dry and parched, burning in the separation from the Beloved! Don't you see my eyes have lost their entire luster, my breath is irregular, my mind is not steady, and my heart is pounding in fear! O friend, have you seen my Krishna!"

Such and many more songs are composed in the Vaishnava tradition of literature in India, which bring tear to every eye, which express the pang of separation as writhing of heart like a wet towel. From medieval time to this date, scores are songs are composed, ballet and dramas enacted, with wonderful description of Raas Lila. From Kashmir in the north to Kanyakumari in the south, from Dwaraka in the West to Manipur in the east music is played in all Vaishnava temples with madhur bhava as the main ingredient eulogizing this 'out of the world' feat of Sri Krishna and Radha.

No one has captured the heart and mind of the masses with such fervour as Sri Krishna has. Not for nothing, He is the most adored deity in His many varied and beautiful divine forms. In his gesture of supreme love towards Radha and Radha's love for Him, Sri Krishna blessed her thus: 'O Radha, for centuries to come people would take your name first and then mine.' And thus devotees chant 'Radhe Krishna; Radhe Krishna', in ecstasy of madness; Radhe Krishna having become the Mantra for Final Liberation!

Gita manthan

Bhagwad Gita

Lord Krishna appeared over five thousand years ago in Mathura, India to Devaki and Vasudeva in the jail cell of the king Kamsa. The place of His birth is known as Sri Krishna Janmasthana. He appeared with His brother Balarama in response to the demigods' prayers for protection from the widespread influence of demonic administration on earth.

GITA GYAN

Sri Krishna, our eternal companion, invites us to sit in the chariot beside Arjuna. We hear the tumultuous sounds of drums, conchs, the war cries and as the chariot moves on we slowly realize that we are being conveyed to an entirely different world - a world of reassurance and inspiration and peace bestowed by a profound knowledge about ourselves and our relation with the universe.
The Bhagavad-gita is the famous philosophical discourse that took place between Lord Krishna and the warrior Arjuna, just before the onset of the great Bharata War. Although widely published and read by itself, the Bhagavad-gita originally appears as an episode in the Sixth Book of the Mahabharata . In this treatise of 700 verses, Lord Krishna systematically surveys the major Vedic dharmas and shows how each directs a person toward the ultimate conclusion, the "most confidential of all knowledge." He analyzes the performance of sacrifices and the worship of demigods; He discusses the yogas of work, meditation, and knowledge. In each case, Krishna shows how it leads to the "most secrets of all secrets, " pure loving devotional service to God. "Always think of Me and become My devotee. Worship Me and offer you homage unto Me." This, Krishna says is "the most confidential part of knowledge."

The Gita is the cream of the Vedas and the essence of the soul-elevating Upanishads. It is a universal scripture applicable to people of all temperaments and for all times. It is a wonderful book with sublime thoughts and practical instructions on Yoga, Devotion, Vedanta and Action. It is profound in thought and sublime in heights of vision. It brings peace and solace to souls that are afflicted by the three fires of mortal existence, namely, afflictions caused by one's own body (disease etc), those caused by beings around one (e.g. wild animals, snakes etc.), and those caused by the gods (natural disasters, earth-quakes, floods etc).It contains the advice given by Sri Krishna about the duties of life as well as spiritual obligations. Sin arises not from the nature of the work itself but from the disposition with which the work is performed. When it is performed without attachment to the result, it cannot tarnish the soul and impede its quest. True Yoga consists in the acquisition of experience and the passage through life in harmony with the ultimate laws of equanimity, non-attachment to the fruits of action, and faith in the pervasiveness of the Supreme Spirit. Absorption in that Spirit can be attained along several paths; and no path is to be preferred exclusively and none to be disdained. The Gita emphasizes the importance of knowledge, charity, penance and worship, and does not decry life as evil.

GITA is GYAN

Aham Brahmatmana Namah

Yoga Chitta Niroga

YOG

Yoga (Sanskrit: योग) is a group of ancient spiritual practices originating in India for the purpose of cultivating a steady mind. A practitioner of Yoga is called a Yogi or Yogini.

Yoga has been defined as "technologies or disciplines of asceticism and meditation which are thought to lead to spiritual experiences and a profound understanding or insight into the nature of existence." Outside India, yoga is mostly associated with the practice of asanas (postures) of Hatha Yoga or as a form of exercise.

Many Hindu texts discuss aspects of yoga, including the Upanishads, the Bhagavad Gita, the Yoga Sutras of Patanjali, the Hatha Yoga Pradipika, and the Shiva Samhita.

Major branches of yoga include: Hatha Yoga, Karma Yoga, Jnana Yoga, Bhakti Yoga, and Raja Yoga. Raja Yoga, established by the Yoga Sutras of Patanjali, and known simply as yoga in the context of Hindu philosophy, is one of the six orthodox (astika) schools of thought.

The Sanskrit term yoga has many meanings. It is derived from the Sanskrit root yuj, "to control", "to yoke", or "to unite". Common meanings include "joining" or "uniting", and related ideas such as "union" and "conjunction". Another conceptual definition is that of "mode, manner, means" or "expedient, means in general".

History of Yoga

Several seals discovered at Indus Valley Civilization (c. 3300–1700 BC) sites depict figures in a yoga- or meditation-like posture, "a form of ritual discipline, suggesting a precursor of yoga." Archaeologist Gregory Possehl points to 16 specific "yogi glyptics" in the corpus of Mature Harappan artifacts as pointing to Harappan devotion to "ritual discipline and concentration." These images show that the yoga pose "may have been used by deities and humans alike."
The most widely known of these images was named the "Pashupati seal" by its discoverer, John Marshall, who believed that it represented a "proto-Shiva" figure. Many modern authorities discount the idea that this "Pashupati" (Lord of Animals, Sanskrit paśupati) represents a Shiva or Rudra figure. Gavin Flood characterizes the Shiva or Rudra view as "speculative", and goes on to say that it is not clear from the 'Pashupati' seal that the figure is seated in a yoga posture, or that the shape is intended to represent a human figure. Authorities who support the idea that the 'Pashupati' figure shows a figure in a yoga or meditation posture include Archaeologist Jonathan Mark Kenoyer, current Co-director of the Harappa Archaeological Research Project in Pakistan and Indologist Heinrich Zimmer.

What does Bhagavad Gita says about Yog

The Bhagavad Gita ('Song of the Lord'), uses the term yoga extensively in a variety of senses. Of many possible meanings given to the term in the Gita, most emphasis is given to these three:

Karma yoga: The yoga of action
Bhakti yoga: The yoga of devotion
Jnana yoga: The yoga of knowledge

The influential commentator Madhusudana Sarasvati (b. circa 1490) divided the Gita's eighteen chapters into three sections, each of six chapters. According to his method of division the first six chapters deal with Karma yoga, the middle six deal with Bhakti yoga, and the last six deal with Jnana (knowledge). This interpretation has been adopted by some later commentators and rejected by others.

Yoga Sutras of Patanjali

In Indian philosophy, Yoga is the name of one of the six orthodox philosophical schools. The Yoga philosophical system is closely allied with the Samkhya school. The Yoga school as expounded by Patanjali accepts the Samkhya psychology and metaphysics, but is more theistic than the Samkhya, as evidenced by the addition of a divine entity to the Samkhya's twenty-five elements of reality. The parallels between Yoga and Samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...." The intimate relationship between Samkhya and Yoga is explained by Heinrich Zimmer.

The sage Patanjali is regarded as the founder of the formal Yoga philosophy. The Yoga Sutras of Patanjali are ascribed to Patanjali, who, as Max Müller explains, may have been "the author or representative of the Yoga-philosophy without being necessarily the author of the Sutras." Indologist Axel Michaels is dismissive of claims that the work was written by Patanjali, characterizing it instead as a collection of fragments and traditions of texts stemming from the second or third century. Gavin Flood cites a wider period of uncertainty for the composition, between 100 BCE and 500 CE.

Patanjali's yoga is known as Raja yoga, which is a system for control of the mind. Patanjali defines the word "yoga" in his second sutra, which is the definitional sutra for his entire work:योग: चित्त-वृत्ति निरोध:

Patanjali's writing also became the basis for a system referred to it as "Ashtanga Yoga" ("Eight-Limbed Yoga"). This eight-limbed concept derived from the 29th Sutra of the 2nd book became a feature of Raja yoga, and is a core characteristic of practically every Raja yoga variation taught today.The Eight Limbs of yoga practice are:

1) Yama (The five "abstentions"): nonviolence, truth, non-covetousness, chastity, and abstain from attachment to possessions.
(2) Niyama (The five "observances"): purity, contentment, austerities, study, and surrender to god
(3) Asana: Literally means "seat", and in Patanjali's Sutras refers to seated positions used for meditation. Later, with the rise of Hatha yoga, asana came to refer to all the "postures"
(4) Pranayama ("Lengthening Prana"): Prana, life force, or vital energy, particularly, the breath, "ayama", to lengthen or extend
(5) Pratyahara ("Abstraction"): Withdrawal of the sense organs from external objects.
(6) Dharana ("Concentration"): Fixing the attention on a single object
(7) Dhyana ("Meditation"): Intense contemplation of the nature of the object of meditation
(8) Samadhi ("Liberation"): merging consciousness with the object of meditation

Goal of Yoga

There are numerous opinions on what the goal of Yoga may be. Goals can range from improving health and fitness, to reaching Moksha.

Within the monist schools of Advaita Vedanta and Shaivism this perfection takes the form of Moksha, which is liberation from all worldly suffering and the cycle of birth and death (Samsara) at which point there is a realisation of identity with the Supreme Brahman. For the bhakti schools of Vaishnavism, bhakti or service to Svayam bhagavan itself is the ultimate goal of the yoga process,[27] wherein perfection culminates in an eternal relationship with Vishnu, Rama or Krsna, depending on the affiliation

योग: चित्त-वृत्ति निरोध:

Krishna's Tula Daan

SHRI KRISHNA’S TULA DAAN

Dear Bhakts it is well know that our Krishna doesn’t accepts any offering which is felled with greediness & he rejects them what ever they cost, We also know that when ever we offer him some thing with love & affection directly from our Heart & soul, He instantly accepts them, Krishna doesn’t looks for the quality or the quantity of offering made to him, What he looks is pure dedication, belief & love all molded in one.

In his childhood, Shri Krishna’s parents Yasoda & Nandbaba determined one day for Shri Krishnas & balrams tuladaan,so that their kids get God’s grace. When Krishna sat on one side of tula (libra) all short of jewels & precious things couldn’t weigh him, then Radha Rani put flower full of pure love & devotion on one side of the tula & here comes the miracle…Krishna’s weight was balanced by just a small flower.

Another time ,when shri Krishna wanted to free Satyabhama from ahankar (pride) he again forced a situation of tula daan on Satyabhama. She was having a pride that she was the only owner of all precious goods in the world ,so she wanted to weigh krishna with all precious things & then Shri Krishna expanded his maya. Nothing could weigh him even when Satyabhama putoff her all jewelleries ,then Rukmini weiged him just by a tulsi leaf……

Tula daan is just a play to ensure all his bhakts that only a leaf or a flower full of pure love & dedication can weigh him, since there is no other Shri Krishna who can match his perfection & can be placed on the other side of the tula to balance the state…

Krishna Murari Maya dhari

THE VEDAS

The Vedas (in Sanskrit वेद,veda,"knowledge") are a large corpus of texts originating in Ancient India written by the Aryan Civilization. They form the oldest layer of Sanskrit literature and the oldest sacred texts of Hinduism.

According to Hindu tradition, the Vedas are apauruseya "not of human agency", being supposed to have been directly revealed, and thus are called sruti ("what is heard"). Vedic mantras are recited at Hindu prayers, religious functions and other auspicious occasions.

The class of "Vedic texts" is aggregated around the four (turiya) canonical Samhitas or Vedas proper, of which three (traya) are related to the performance of yajna (sacrifice) in historical (Iron Age) Vedic religion:

The Rigveda, containing hymns to be recited by the hotr or chief priest;
The Yajurveda, containing formulas to be recited by the adhvaryu or officiating priest;
The Samaveda, containing formulas to be sung by the udgatr or chanting priest.
The fourth is The Atharvaveda, a collection of magical spells and healing or apotropaic charms.

Philosophies and sects that developed in the Indian subcontinent have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox" (astika). Other traditions, notably Buddhism and Jainism, though they are (like the vedanta) similarly concerned with liberation did not regard the Vedas as divine ordinances but rather human expositions of the sphere of higher spiritual knowledge, hence not sacrosanct. These groups are referred to as "heterodox" or "non-orthodox" (nastika) schools. In addition to Buddhism and Jainism, Sikhism also does not accept the authority of the Vedas.

Dating/Period

The Vedas are arguably the oldest sacred texts that are still used. Most Indologists agree that an oral tradition existed long before a literary tradition gradually sets in from about the 2nd century BCE. Due to the ephemeral nature of the manuscript material (birch bark or palm leaves), surviving manuscripts rarely surpass an age of a few hundred years. The oldest surviving manuscripts of the Rigveda are dated to the 11th century CE. The Benares Sanskrit University has a manuscript of the mid-14th century.

The Vedic period lasts for about a millennium, spanning the Late Bronze Age and the Iron Age. Gavin Flood sums up mainstream estimates, according to which the Rigveda was compiled from as early as 1500 BCE over a period of several centuries. The Vedic period reaches its peak only after the composition of the mantra texts, with the establishment of the various shakhas all over Northern India which annotated the mantra samhitas with Brahmana discussions of their meaning, and reaches its end in the age of Buddha and Panini and the rise of the Mahajanapadas (archaeologically, Northern Black Polished Ware). Michael Witzel gives a time span of c. 1500 BCE to c. 500-400 BCE. Witzel makes special reference to the Mitanni material of ca. 1400 BCE as the only epigraphic record of Indo-Aryan that may date to the Rigvedic period. However Mitanni Indo-Aryan is linguistically slightly older than the language of the Rigveda, and the comparison thus still does not allow for an absolute dating of any Vedic text. He gives 150 BCE (Patanjali) as a terminus ante quem for all Vedic Sanskrit literature, and 1200 BCE (the early Iron Age) as terminus post quem for the Atharvaveda.

The canonical division of the Vedas is fourfold (turiya)

The Four Vedas

Rig-Veda (RV)
Yajur-Veda (YV, with the main division TS vs. VS)
Sama-Veda (SV)
Atharva-Veda (AV)

Of these, the first three were the principal original division, also called trayi, "the triple Vidya", that is, "the triple sacred science" of reciting hymns (RV), performing sacrifices (YV), and chanting (SV). This triplicity is so introduced in the Brahmanas (ShB, ABr and others), but the Rigveda is the older work of the three from which the other two borrow, next to their own independent Yajus, sorcery and speculative mantras.

Thus, the Mantras are properly of three forms: 1. Ric, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for recitation in lower voice at sacrifices; 3. Saman, which are in metre, and intended for singing at the Soma ceremonies.

The Yajurveda, Samaveda and Atharvaveda are independent collections of mantras and hymns intended as manuals for the Adhvaryu, Udgatr and Brahman priests respectively.

The Atharvaveda is the fourth Veda. Its status has occasionally been ambiguous, probably due to its use in sorcery and healing. However, it contains very old materials in early Vedic language. Manusmrti, which often speaks of the three Vedas, calling them trayam-brahma-sanātanam, "the triple eternal Veda". The Atharvaveda like the Rigveda, is a collection of original incantations, and other materials borrowing relatively little from the Rigveda. It has no direct relation to the solemn Shrauta sacrifices, except for the fact that the mostly silent Brahmán priest observes the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made. Its recitation also produces long life, cures diseases, or effects the ruin of enemies.

Each of the four Vedas consists of the metrical Mantra or Samhita and the prose Brahmana part, giving discussions and directions for the detail of the ceremonies at which the Mantras were to be used and explanations of the legends connected with the Mantras and rituals. Both these portions are termed shruti (which tradition says to have been heard but not composed or written down by men). Each of the four Vedas seems to have passed to numerous Shakhas or schools, giving rise to various recensions of the text. They each have an Index or Anukramani, the principal work of this kind being the general Index or Sarvanukramani.

VEDAS ARE OUR BACKBONE AND WE SHOULD RESPECT THEM

RAMAYANA

The Ramayana (रामायण) is an ancient Sanskrit epic attributed to the Hindu sage (maharishi) Valmiki and an important part of the Hindu canon. It was the original story on which other versions were based such as the Thai Ramakien, the Lao Phra Lak Phra Lam and the Malay Hikayat Seri Rama.

The name Ramayana is a tatpurusha compound of Rama and ayana "going, advancing", translating to "Rama's Journey". The Ramayana consists of 24,000 verses in seven books, and 500 cantos and tells the story of Rama, whose wife Sita is abducted by the demon (Rakshasa) king of Lanka, Ravana. Thematically, the epic explores themes of human existence and the concept of dharma.

Verses in Ramayana are written in thirty two syllable meter called anustubh and the epic was an important influence on later Sanskrit poetry and Indian life and culture, primarily through its establishment of the sloka meter. But, like its epic cousin the Mahabharata, the Ramayana is not just an ordinary story. It contains the teachings of the very ancient Hindu sages and presents them through allegory in narrative and the interspersion of the philosophical and the devotional. The characters of Rama, Sita, Lakshmana, Bharata, Hanuman and Ravana are all fundamental to the cultural consciousness of India.

One of the most important literary works on ancient India, the Ramayana has had a profound impact on art and culture in the Indian subcontinent and Southeast Asia. The story of Rama has inspired great amounts of latter-day literature in various languages, notable among which are the works of the fifteenth century Bengali poet Krittibas Ojha, known as the Krittivasi Ramayan; the sixteenth century Hindi poet Tulsidas, Tamil poet Kambar of the 13th century, Molla ramayanam in Telugu and the 14th century Kannada poet Narahari Kavi`s Torave Ramayan. The Ramayana became popular in Southeast Asia during the 8th century and was represented in literature, temple architecture, dance and theater.

Dating/period of Ramayana

According to literary scholarship, the main body of the Ramayana first appeared as an oral composition somewhere between 750 to 500 BC. Cultural evidence (the presence of sati in the Mahabharata but not in the main body of the Ramayana) suggests that the Ramayana predates the Mahabharata Traditionally the epic belongs to the Treta Yuga, one of the four eons (yuga) of Hindu chronology, and is dated as far back as 880,000 years in the past. Rama is said to have been born in the Treta Yuga to King Dasaratha in ikshuaku vansh (clan).

Structure of Valmiki's Ramayana

Valmiki's Ramayana, the oldest version of Ramayana is the basis of all the various versions of the Ramayana that are relevant in the various cultures. The text survives in numerous complete and partial manuscripts, the oldest surviving of which is dated from the eleventh century AD. The current text of Valmiki Ramayana has come down to us in two regional versions from the north and the south of India. Valmiki Ramayana has been traditionally divided into seven books, dealing with the life of Rama from his birth to his death.

seven books are as follows:
Bala Kanda – Book of the Childhood
Ayodhya Kanda – Book of Ayodhya
Aranya Kanda – Book of the Forest
Kishkindha Kanda – Book of Kishkindha
Sundara Kanda – Book of Auspiciousness
Yuddha Kanda – Book of the War
Uttara Kanda – Book of the North

There have been speculations on whether the first and the last chapters of Valmiki's Ramayan were written by the original author. Many experts are of the opinion that they are integral parts of the book in spite of the many differences in style and some contradictions in content between these two chapters and the rest of the book. These two chapters contain most of the interpolations found in the Ramayana, such as the miraculous birth of Rama and his divine nature as well as the numerous legends surrounding Ravana.It is also inferred that the story of Rama's beheading shudra Shambuka as well as the one relating to Shravana kumara were not written by Valmiki.

Characters in Ramayana

Rama is the hero of this epic tale. He is portrayed as an incarnation of the god Vishnu. He is the eldest and the favorite son of the King of Ayodhya,Dasharatha. He is a popular prince loved by one and all. He is the epitome of virtue. Dasaratha, forced by one of his wives Kaikeyi commands Rama to relinquish his right to the throne for fourteen years and go into exile by his father. While in exile, Rama kills the demon king Ravana using an arrow.
Sita is the beloved wife of Rama and the daughter of king Janaka. Sita is also known as Janaki. She is the incarnation of Goddess Laxmi (Lord Vishnu's wife). Sita is the epitome of womanly purity and virtue. She follows her husband into exile and there gets abducted by Ravana. She is imprisoned in the island of Lanka by Ravan. Rama rescues her by defeating the demon king Ravana.
Hanuman is a vanara belonging to the kingdom of Kishkindha. He is portrayed as an incarnation of Lord Shiva. He worships Rama and helps find Sita by going to the kingdom of Lanka crossing the great ocean.
Lakshmana, the younger brother of Rama, who chose to go into exile with him. He spends his time protecting Sita and Rama. He is deceived by the demon Marichi into believing that Rama was in trouble while Sita is abducted by Ravana.
Ravana, a rakshasa, is the king of Lanka. He received a boon from Brahma that he cannot be killed by either gods, demons or by spirits, after performing a severe penance for ten thousand years. He has ten heads and twenty arms, the former of which he began to cut off and throw into the sacrificial fire until Lord Brahma appeared to him. After getting his reward from Brahma, Ravana begins to lay waste the earth and disturbs the deeds of good Rishis. Vishnu incarnates as the human Rama to defeat him, thus circumventing the boon given by Brahma.
Dasharatha is the king of Ayodhya and the father of Rama. He has three queens, Kousalya, Sumitra and Kaikeyi, and three other sons; Bharata, Lakshmana and Shatrughna. Kaikeyi, Dasharatha's favourite queen forces him to make his son Bharata heir apparent and send Rama into exile. Dashratha dies heartbroken after Rama goes into exile.
Bharata is the second son of Dasharatha. When he learns that his mother Kaikeyi had forced Rama into exile and caused Dasharatha to die broken hearted, he storms out of the palace and goes in search of Rama. When Rama refuses to return from his exile to assume the throne, Bharata obtains Rama's sandals(Paduka) and places them on the throne as a gesture that Rama is the true king. Bharata then rules Ayodhya as a representative of Rama for the next fourteen years.
Vishvamitra is the sage who takes Rama into the forest in order to defeat the demons destroying his Yagna ceremonies. On the way back he takes Rama into Mithila where Rama and Sita meet each other for the first time and Rama participates in her swayamvara.

DHANYA HAI RAM AUR DHANYA HAI RAMAYAN

Prabhu Bhakti maay Leen Raahay aasa maan doo hai Ishwar,Desh Dharam ki sewa maay arpan hoo yaa mera taan maan

GYAN MARG

3 Paths to the Final Truth (Gyan, bhakti, Karma)

It is said the that there are 3 paths to the final truth and one can choose to pick any. The three paths are commonly defined as:

Gyan Marg (The highest level)
Bhakti (Devotion towards God)
Karma (Work)

Gyan Marg: The path of knowledge, in the Gyan marg a person realises his true self through knowledge and truth. This is said to be the most difficult of all as it is filled with hurdles and one needs the right Guru (The Enlightened one) who can guide him through this maze, from darkness to light.
Bhakti Marg: The path of Devotion, it is a path where one renounces everything and leaves everything to God. It is the easiest path and one needs to have faith in god to be able to walk this path. Faith is the driving factor, if one loses it his bhakti is over.
Karma Marg: The path of hard work, the journey in this path revolves around the work one does, his karma. A person is known by the kind of karma he does and with the right karma he attains the eternal bliss.

As per the common belief that one should choose any path, here to say that its only a mix of all these paths that can lead one to the final truth that is himself. As without Gyan you would never know the final truth, without devotion you will not be able to enjoy it, and with out karma you will not be able to achieve it.

Krishna Bal Leela

Lord Krishna is one of the most loved and adored Gods of Hindu religion. The foremost reason of the glorification and reverence of Bhagwan Krishna is his Bal Leela. Bal Leela depicts various episodes between the period of his birth till the age of ten. Lord Krishna right from the time of his birth displayed the signs of his divine being.

Episode of Killing of Demoness Putana

According to legend, King Kansa wanted to kill Krishna as it was predicted that he would grow up to kill the King. So Demoness Putana went about killing all the male infants in Mathura and other neighboring towns in the move to kill the new born Lord Krishna. She took the form of a beautiful woman and smeared her breast with poison. While roaming from one town to another, she reached Nand baba's house, and saw Bal Krishna lying in the cradle. She then fled with the child and fed Lord Krishna her milk in the vain hope of killing him. Lord Krishna kept smiling and drinking the milk and after a while Putana shrieked with pain. It is said that while sucking the milk, Lord Krishna sucked her life thus killing her.

Episode of Overturning the Cart by Lord Krishna

As per a folklore, during one of the birth ceremonies of Lord Krishna, Mata Yashoda kept fast asleep Krishna under a cart full of milk . Lord Krishna started crying for milk after getting up, but Mata Yashoda didn't hear his cries so Lord Krishna kicked the cart with his feet and overturned it. The pots were shattered and milk started flowing into his mouth. When the story of overturned cart was narrated to Mata Yashoda, she could not believe it.

Episode of Displaying the Cosmos to Mother Yashoda

Legend has it that one day Mata Yashoda was cuddling Lord Krishna and playing with him. The child lying on his mother's lap yawned and opened his mouth. Mata Yashoda saw the whole universe in his mouth, the sun, the moon and all the stars, the sky, mountains, rivers, islands, oceans, all the continents, all living as well as non living beings.

Episode of Killing of Demon Trinivarta

It is believed that King Kansa sent one of his loyal servant, Demon Trinivarta to kill Lord Krishna. The demon took the form of a whirlwind and carried the child away. As soon as the demon reached the sky, he found it difficult to proceed further on account of the heaviness of the child. Unable to bear his own weight as well as the weight of the child, demon Trinivarta fell on the ground and met his fate. His took his original form after the death and Mata Yashoda was astonished to see her child lying on the dead demon.

Episode with the Fruit Seller

According to another famous folklore, Lord Krishna went to a woman fruit seller and asked her to give him some fruits in exchange for a handful of grains. The woman took the handful of grains from Lord Krishna and put in her basket and left. On reaching home, the woman was astonished to see her basket full of precious stones and gems instead of grains.

Episode of Omnipresent Lord Krishna

Bal Gopal was very mischievous and found great pleasure in playing pranks on gopis. He would steal their milk, butter, break their earthen pots to get butter. One day Lord Krishna, broke all the earthen pots of a gopi in order to get butter. On being caught red handed, the gopi went to mother Yashoda to inform her of her son's mischievous deeds. She was shocked to see the Lord standing next to his mother; Feeling embarrassed she left the place.

There are many more popular Bal Leelas of God like the killing of demons Aghasura, Bakasura, brothers of demoness Putana . Mata Yashoda tying Lord Krishna with a rope but each time the rope would fall short by a few inches is another famous episode of Krishna Bal Leela.

BAL GOPAL MERO MAN MANDIR MAY BAS GAYO RAAY