Thursday, May 29, 2008

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 !!

Wednesday, May 28, 2008

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

Monday, May 26, 2008

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.

Sunday, May 25, 2008

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.

Saturday, May 24, 2008

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.

Friday, May 23, 2008

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

Thursday, May 22, 2008

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