Friday, April 29, 2016

Satya

The Shastras declare “सत्य वद । धर्मं चर । स्वाध्यायान् मा प्रमदः ।” (Speak the Truth. Follow Dharma.

अहिंसा परमो धर्मः – Ahimsa is declared as the foremost Dharma. Ahimsa does not merely refer to refraining from physical harm. One should not hurt another’s feelings. Doing so constitutes sin.

When it comes to speaking the truth, it is unfortunate that some have the habit of lying at all times. Even lawyers express their inability to refrain from lying giving the excuse that lying helps them win a trial. However, let not people forget that this constitutes transgression of Dharma.

However, there are certain subtleties regarding speaking the truth –

सत्यं ब्रूयात् प्रियं ब्रूयात् न ब्रूयात् सत्यमप्रियम् ।
प्रियं च नानृतं ब्रूयात् एष धर्मः सनातनः ॥

Speak the truth. Speak sweetly. Avoid speaking the truth that hurts. Never speak a lie that is good to hear. This constitutes the eternal Dharma.

If you hide the fact that a friend of yours has failed in an examination and lie to him saying he has passed the examination with flying colors, that constitutes a sin. That is why it is said प्रियं च नानृतं ब्रूयात् – Never speak a lie that is good to hear. Similarly it is better to refrain from speaking the truth that hurts.

A man whose life was in danger by pursuing soldiers took shelter in a Rishi’s Ashram. When the soldiers came to the Rishi and enquired, the Rishi lied that such a man had not come. If the Rishi had spoken the truth, the innocent man would have lost his life. Hence speaking a lie in this scenario did not constitute a sin for the Rishi.

It is the general rule that you should not kill. However, it is the duty of a soldier in the military to kill his enemy in a battle. Even Arjuna who hesitated to fight his enemies just because they were his kith and kin, was instructed by Bhagavan that he was blessed to be in such a situation and must perform his duty.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

The Shastras instruct us to engage in charity. Wealth has been bestowed upon us for engaging in charity and serving Bhagavan. How can we keep quiet when we see a person suffering from the pangs of hunger? This does not mean you must engage in charity even when a drunkard asks for money.

Hence the subtleties in Dharma must be learnt by us and we must act accordingly. 


Wednesday, April 27, 2016

Isa Upanishad

THE PROMISE AND THE PATH – 5 – Personal Salvation vs. Transformation of the World

The two alternative translations of the first verse of the Isha Upanishad presented in the last four posts have contrasting implications owing to alternative meanings attached to ‘sarva’.  

The first translation translates ‘sarva’ as Siva/Krishna (see post 1 for details). This converts the verse into a message for personal salvation. The second translation takes ‘sarva’ to mean ‘all’. This converts the verse into a message about the transformation of the world. 

In this post, the implications of the two translations of the first verse of the Upanishad are discussed.

ईशावास्यमिदं सर्वं यत्किं च जगत्यां जगत् | तेन त्यक्तेन भुन्जीथा मा गृधः कस्यस्विद्धनम् ||

iishaavaasyamidam sarvam yatkim cha jagatyaam jagat , tena tyaktena bhunjiithaa maa gRdhah kasyasviddhanam

Translation I. PERSONAL SALVATION

“By means of the supreme spirit – will be perfumed This. 
To Siva/Krishna join further on the earth.
The world, through Him having surrendered to the Lord, you may enjoy/possess. 
Do not be greedy. Whose then is property?”

1. Here ‘This’ (idam) seems to be a reference to the soul of the seeker. Strictly ‘idam’ means ‘This’. ‘This’ or ‘enam’ (एनं) is the manner in which the Lord refers to the soul in Bhagavad Gita (2.19-29 passim). Such a mode of addressing is also intuitively plausible since compared to ‘That’ or Brahman, the Self is here at hand, even if not manifest.

2. ‘By means of the Supreme Spirit’ implies that the Supreme Spirit is here described an ‘agent’ of ‘perfuming’. This action is to take place in the future (will be), since ‘aavaasyam’ is a future passive participle of ‘aavaas’ (to perfume).

3. To ensure the ‘perfuming’ of the soul, one is advised to connect further or closer to ‘sarva’ i.e., Siva or Krishna (or possibly Vishnu). Of these deities, Siva is the meaning favoured by this writer in the light of later verses.

4. These ‘ishtas’ as it were, become the medium through whom one surrenders to the ‘Lord’ (ina, इन), presumably the Supreme Being.

5. The Supreme Being is to be regarded as the owner of all property, and the seeker may enjoy possession without greed, as a trustee. This last point, is common to the second translation as well.

Translation II. UNIVERSAL TRANSFORMATION

“Through Supreme Spirit is to be covered this all. 
Join further on earth the universe.
Through That having surrendered (to the) Lord, you may enjoy. 
Do not be greedy. Whose then is property?”

1. ‘This all’ or ‘all this’ refers to the manifest world. It includes relations between man and man as well as relations between man and the universe.

2. The envelopment of the world is to be in the future, since ‘vaasyam’ is the future passive participle of ‘vas’ (to cover or clothe).

3. The Supreme Spirit is to be the agent of this future envelopment of the world.

4. ‘That’ or the Supreme Spirit is the medium through which one surrenders to the ‘Lord’, presumably the supreme Being.

5. The Supreme Being is to be regarded as the owner of all property, and the seeker may enjoy possession without greed, as a trustee. This last point is also in the first translation.

WHY TWO TRANSLATIONS AND TWO MEANINGS?

1. It is the personal belief of this writer that Hindu scriptures have multiple meanings embedded in them. The purpose is to permit a multiplicity of approaches to life, and to the end of life. This plurality is expressed in the saying: Ekam sat, vipra bahuda vadanti (The Truth is one, the wise describe it differently).

2. Our analysis indicates that the first verse of the Isha Upanishad points both towards personal salvation and universal transformation.

3. This duality of objectives reflects the duality of social existence. As a social being, man must seek act on the world in such a way as to resolve its conficts ... to ‘join it further’ (yat-kim cha) as it were in harmony. As an individual, he or she must secure personal salvation. 

4. The first verse of Isha Upanishad sounds a warning that both must be pursued simultaneously. This warning is especially relevant to modern times. As the problems of the world become more acute and pressing, more and more attention is being paid to their solution. Yet there is no guarantee that they are tractable within our life, or even in the lives of the next generation. For this reason, all people should ‘walk on two legs’ – combine pursuit of personal salvation with the effort to bring harmony to the world.

5. It is this understanding that inspired a recent post of this author, “Meditation – The Prime Defense ...” in which it was suggested that -

“Install your gods, your ishtas, in your hearts through meditation. Spend at least half an hour daily meditating on your ishta - Siva, Vishnu, Devi, Ganesha, or Krishna. End the meditation by placing the fruits at the feet of Krishna.

He alone knows how to make sense of this sordid Nehruvite mess that free India has landed into. If He wills so, he will correct it. If He does not, it means that the end of time has come.

And if the end of time has come, your non-fruitive offering at His feet will be a silent prayer to sleep in Him or in your Ishta, when time ends.”

6. The pursuit for personal salvation should go hand in hand with the pursuit of global harmony.

The former recognises and goes behind the 'maya' of the Lord, the latter performs one's allotted role in the 'maya.

Sunday, April 24, 2016

Rama as purest

The Ramayana is the story of a noble prince who was an ideal son, brother, disciple, husband and king. Generally we find that a person is perfect in only one or two relationships. To find someone who is ideal in all of his relationships, in all fields of activity, is nearly impossible. Yet, in the Ramayana, Sri Rama achieves what we consider “nearly impossible”.  Maryada PurushaSage Valmiki wrote the Ramayana and presented Sri Rama as the perfect person because every society always needs an ideal.

When people have a higher goal in their lives, they strive hard to improve and bring out the best in themselves. But if one’s ideal is low or there is no higher goal to aspire to, one only drifts along.  Some believe that the Ramayana is imaginary, not historical. This may be because we are unable to live up to even the simplest of noble principles in life, and conclude that a person as perfect as Sri Rama is not possible. The fact is that Sri Rama was a living person, and, even now, lives in our hearts.

The Ramayana is not a work of fiction.  Vishnu avatarSri Rama was not only an ideal man, he was an avatar of Mahavishnu. Because Sri Rama’s life was the embodiment of dharma, of righteousness, the Ramayana is also considered to be a dharma-shastra. Its method of teaching is different from shruti and smriti, as the latter teach by way of commandments or injunctions – prabhu vakya; they state directly what one ought to do and what one ought not to do; what is right and what is wrong. But another way of teaching is mitra vakya, by which we are given friendly advice about good and bad conduct.

As a dharma-shastra, the Ramayana is considered to be a mitra vakya.  Most of us need more than just commandments or advice. We need demonstrations in practical life, and our question is, “Has there ever been a person who has lived this life of perfection?” We want to see him, not far off somewhere, but right here in front of us, going through all the ups and downs of life! Life manualIf we study the Ramayana carefully, we will discover that not only are day-to-day duties demonstrated through Sri Rama’s example, but we are also taught how to deal with the greater conflicts in life, although the exact circumstances may be somewhat different.

For example, one day Sri Rama is told that he will be crowned king and the very next morning, he is told that he is to be exiled to the forest for 14 years. The whole population of Ayodhya as well as King Dasharatha begged him to stay and although there were many other arguments against his going, Sri Rama left for the forest, knowing it was his dharma to fulfil his father’s promised boon to Kaikeyi.  It is often difficult for people to determine dharma because, as it is said, “The mystery or the secret of dharma is hidden”.

The great importance of the Ramayana is that it teaches us to observe challenging situations and come to right decisions.  Swami Tejomayananda heads Chinmaya Mission World Wide.  .

Man

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये |
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्वत: || 3||

manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye
yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ

BG 7.3: Amongst thousands of persons, hardly one strives for perfection; and amongst those who have achieved perfection, hardly one knows me in truth.  It does not mean one who is in gutter should remain in Gutter.  If one alone can understand then lords wish is fulfilled.  Jai Shri Krishna.......

Man O Man! Woman O Woman!
When without money,
eats vegetables at home.
When has money, eats the same vegetables in a fine restaurant.
 
When without money, rides a bicycle to and from home.
When has money rides an  ‘exercise bicycle’ at home.
 
When without money, walks to earn food. When has money, walks to burn fat.

Man O Man! Woman  O Wiman!  Never fails to deceive thyself!l
 
When without money, wishes to get married; When has money, wishes to get divorced.
 
For Men....When without money, wife becomes secretary;
When has money, secretary becomes wife.
 
For men.....When without money, acts like a rich man.
When has money acts like a poor man.

Man O Man! Never can tell the simple truth!
 
Says share market is bad,
but keeps speculating.
Says money is evil, but keeps accumulating.
Says high positions are lonely, but keeps wanting them.
Says gambling & drinking is bad, but keeps indulging.

Man O Man! Never means what he says and never says what he means..

See Life is not about what  you couldn't do so far, 
it's about what you can still do. 
                              
$2 seems too much to give a beggar but it seems okay when its given as tip at a fancy restaurant.

After a whole day of work, spending hours at the gym seem alright, but helping your Soouse or Children out at home seems like a burden.

Praying to God for 3 min takes too much time but watching a movie for 3 hours doesn't.

Waits a whole year for Valentine's day but always forget Mother's day.

See' Two poor starving kids sitting on the pavement
weren't given even a slice of bread but a painting of them is sold for hundred dollars. 

We don't think twice about forwarding silly jokes, but we will rethink about
sending this message on.

Think about It.. Make a change, because you can .....Jai Shri Krishna..……

Friday, April 22, 2016

Three men

L O V E ... 

An woman came out of her house and saw 3 old men with long white beards sitting in her front yard. She did not recognize them. She said "I don't think I know you, but you must be hungry. Please come in and have something to eat."

"Is the man of the house home?", they asked.
"No", she replied. "He's out."

"Then we cannot come in", they replied.
In the evening when her husband came home, she told him what had happened.

"Go tell them I am home and invite them in!"
The woman went out and invited the men in"
"We do not go into a House together," they replied.
"Why is that?" she asked.

One of the old men explained: "His name is Wealth," he said pointing to one of his friends, and said pointing to another one, "He is Success, and I am Love." Then he added, "Now go in and discuss with your husband which one of us you want in your home."

The woman went in and told her husband what was said. Her husband was overjoyed. "How nice!!", he said. "Since that is the case, let us invite Wealth. Let him come and fill our home with wealth!"

His wife disagreed. "My dear, why don't we invite Success?" 
Their daughter-in-law was listening from the other corner of the house. She jumped in with her own suggestion: "Would it not be better to invite Love? Our home will then be filled with love!"
"Let us heed our daughter-in-law's advice," said the husband to his wife.

"Go out and invite Love to be our guest."

The woman went out and asked the 3 old men, "Which one of you is Love? Please come in and be our guest."

Love got up and started walking toward the house. The other 2 also got up and followed him. Surprised, the lady asked Wealth and Success: "I only invited Love, Why are you coming in?"

The old men replied together: "If you had invited Wealth or Success, the other two of us would've stayed out, but since you invited Love, wherever He goes, we go with him. Wherever there is Love, there is also Wealth and Success!!!!!!"

Joy can only be experienced when we offer our love to Krishna.
Please accept my humble obeisances

All glories to Srila Gurudeva ...
All glories to Srila Prabhupada ...

Always think of the Lotus Feet of Lord Krishna and you will find no difficulties in executing the tasks allotted to you by Krishna.

The holy name of Krishna has extraordinary spiritual potency because the name of God is non different from God Himself

Chant these names with love and you will feel the ecstasy:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare 
Hare Rama, Hare Rama, Rama Rama, Hare Hare ...

हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Hare Krishna ... Jay Jagannath ...

Zero

One of the “namas” in the Sahasranamam that I’m always intrigued by is the name “shunyah” given to Vishnu, which appears in sloka No. 79:

suvarnavarno hemango varangas chandhanangadhi
viraha vishamaha sunyo grithasirachalaschalaha

The Sanskrit word “sunya” means “zero”, “nullity”, “cipher”, “emptiness”.

It would strike anyone as extremely odd that the Sahasranamam should choose to call Lord Vishnu as Zero! You can understand God being called “ekaha”, the One Supreme Being. The essence of all monistic theism lies in the belief that God is One (the Upanishad says, “sayaschayam purushe; yaschasavadhithye; sa ekaha”).

You can understand too God being addressed as “ananthaha” the Infinite, as in the Sahasranamam stanza 70:

kamadhevaha kamapalaha kami kanthaha krithagamaha
anirdhesya vapurvishnuhu viro ‘nantho dhananjayaha

Since God is Immeasurable it seems plainly alright to name Him “ananthaha” the Infinite. But how is one to explain hailing the Almighty as “shunyah” the Cipher?
There is a view that “If Infinity is immeasurable, so is Zero”. Mathematically speaking, one could define zero to be anti-infinity. If “Infinity” is immeasurable plenitude, “Zero” is immeasurable emptiness. If you were to imagine, say, an interminable series of values, from zero to infinity, floating somewhere out there in endless space, then, surely, Zero would be at one end of it while Infinity would be found at the other end, wherever, that is, the two ends may be found, if at all. And if you reflect upon it deeply, that would make out “Zero” and “Infinity” to be two sides of the same un-graspable coin.

By the same logic, you might say the Sanskrit “ananthaha” and “shunyah” might seem antonymous but in reality they mean the same thing. Hailing God Almighty as “Lord Infinity” is hence no different from hailing Him “Lord Zero”.

Incredible logic notwithstanding, we know for a fact however that the “Infinite” and the “Cipher” are never really the same thing. None of us would be willing to exchange one for the other if it came to a real choice between the two. If I go up, for instance, to a venerable “acharya” or “guru” and prostrate at his feet, I would expect him to shower his benediction upon me saying, “May you be blessed in life, my son, with Gods infinite Grace!” If instead the man were to say, “May Gods zero grace be thine in life!”, the blessing would stand transformed into a vicious curse, wouldnt it?

So then, why is God, who is Infinite Being, being called “sunya”, a Zero – the very opposite of infinity? The traditional commentators of the Vishnu-Sahasranamam offer us some explanation in their respective “bhashyas”.

Lets take up Adhi Sankara’s “Sahasranama bhashya ” first.

In his commentary, Sri Sankara (6th CE) explains “sunya” as an apt “nama for God, the Supreme Brahman, who is “nirguna ” – i.e. the Being who is totally devoid of any qualities or attributes. In other words, according to Sankaras school of metaphysics, God is “guna sunyan”.

According to this explanation, God transcends all attributes. His qualities like omnipotence, omniscience etc. only serve to help us in ascertaining His reality but they do not “per se” define Him. The truth of Gods existence cannot be grasped by us with reference to His qualities or “guna ” alone, says Sankara. Brahman is to be apprehended as an Absolute Being who stands far apart from and quite beyond any of His infinitely (“ananthaha”) great qualities – i.e. He is “nirguna brahman”, a Being without qualities, a Being with “zero” qualities. Hence it is fit to call Him “shunyah”

Lets turn to the other explanation found in the commentary of Sri Parashara Bhattar (11th CE) on the Vishnu Sahasranamam titled “bhagavadh guna dharpanam”.

Bhattar explains “shunyah” in the typical way of the school of Visishtadvaitha theology. According to this school, God is the Supreme Abode of all auspicious attributes. The Almighty is full of innumerable good qualities like “gny+an+a”, “bala”, “aiswarya”, “virya”, “shakthi” and “thejas”. In Visishtadvaitha, God is “ananthakalyana guna ganan+” (to use a famous expression of Sri Ramanujacharya) – i.e. Brahman is Being with infinite number of happy and wholesome attributes. The theology next states that God, by corollary, is also totally devoid of inauspicious, un-wholesome or negative qualities.

According to Bhattar, in so far as, Brahman is replete with infinitely good attributes, He is to be known as “ananthaha”. And in so far as He is absolutely bereft of defective qualities, He is to be known as the God of “zero-defects” – in other words, He is “shunyah”.
From a purely theological standpoint both explanations above are equally valid and wholly satisfying (depending, of course, upon which school of Vedanta – Sankaras or Ramanujas – one is predisposed towards). All the same, for one who is not steeped in the various nuances and niceties of Vedhantic theology, (especially for one who cannot really appreciate the technical difference between the metaphysical “nirguna” and “savisesha” Brahman), the explanations of Adhi Sankara and Parashara Bhattar for “sunya” might only seem to resemble the case of the proverbial bottle that got described as “half-empty” by one and “half-full” by another.

Even leaving theological considerations aside, one can still regard Zero to be a remarkably apt “nama” for the Almighty. Common knowledge of the world around us reveals how allpowerful the concept of Zero, “sunya”, truly is. When we look at the history of Zero, we realize why “sunya” is almighty indeed!

Until about 1500 years ago nobody in the world outside India could count numbers beyond 9 without enormous difficulty. The entire Graeco-Roman Western world knew nothing about the Hindu-Arabic system of numerals that prevails in the entire world today. The Romans depended upon alphabets to denote numbers – such as I, X and C or with V, L and D. In their system the number 32 had to be written, for example, as XXXII but writing a number like 3200 or 32000 for the Greeks and Romans presented a huge, often insurmountable problem! For several centuries the Graeco-Roman civilization struggled with this cumbersome system of numbering. It was the principal reason why for almost a thousand years Western mathematics hardly advanced beyond being a method of elementary counting and mensuration using crude devices like the abacus. The Greeks and Romans had no knowledge of how to deal with large numbers, ratios, series, complex algebraic functions and calculations – all childs play for any high-school student today. Western thought simply stagnated for ages since it could just not grapple with the mathematical problem of large numbers and calculations.

Somewhere between 1000 and 1200 AD, the Western world came in contact with the Arab world and that was when the Hindu-Arabic system of numerals opened the eyes of the Europeans to a whole new world of mathematical thought.

The Arabs had for long borrowed and been using the Hindu system of numerals that had been in use in ancient India for more than a thousand years earlier. The Hindu system did not use alphabets but a simple but versatile scheme of numeric symbols starting from “Zero” – the famous “sunya” – and ending with 9. These symbolic numerals made it so easy to represent and calculate numerate values anywhere from zero to infinity in quick time. They enabled complex functions and calculations. They made it possible to represent the most formidable series of values by a mere formula which in turn facilitated further complex mathematical functions! The Western world realized – for the first time ever – the power of the Hindu numeral system: a power that became the inspiration for all the mathematical advancements to later come out of Europe: algebra, ratios, surds, functions such as squares, cube and root, series and progressions, logarithmic tables, quadratic equations… and so on and so forth.

It was the power of Zero, “sunya”, indeed, that made the European Renaissance possible – the Renaissance that eventually gave birth to all the wonderful discoveries of modern mathematics such as Fibionacci series, Pascals Probability theory and even Newtons Calculus! “The concept of Zero unleashed something more profound than just an enhanced method of counting and calculating”. Zero revolutionized the old modes of human thought. It meant firstly people could use only ten digits, from 0 to 9, to perform every conceivable calculation and to write any conceivable number. Secondly, it opened up a whole new world of possibilities for abstract human thinking that had been simply unthinkable before!
How did the ancient Hindus discover such a powerful concept as “sunya” while the rest of the world remained ignorant of “Zero” for ages?

To grasp the concept of “sunya” required a very high level of intellectual and spiritual advancement as what prevailed in India during and after the Vedic period. As the English philosopher, A.N.Whitehead wrote: “The point about zero is that we do not need to use it in the operations of daily life. No one goes out to buy zero fish or eggs. (But) It is in a way the most civilized of all the cardinals, and its use is only forced on us by the needs of cultivated modes of thought”. Vedic mathematics and astronomy of those ancient times clearly bear evidence to the highly sophisticated conceptual and ideological skills that our Indian forbears possessed. There was no doubt at all that the ancient Vedic Indians who gave to the whole world the idea of “sunya” were indeed masters of the most civilized and “cultivated modes of thought”.

There was a great mathematician in India who lived in the 10th century CE, He was Bhaskaracharya. He wrote several pioneering treatises (in Sanskrit) on Vedic mathematics. In one of the treatises, it is said, he wrote a small dedication: “To the Supreme Brahman, who is Infinity, I offer my salutation”. Bhaskaracharya used the Sanskrit word “khahara” to denote God as “Infinity” in the dedication. It is derived from “kham” which means “Zero” and “hara” meaning “divided”. The word “khahara” was meant to indicate that God who is Infinity is related to Zero.

Bhaskaracharya was the first mathematician to reveal to the world the intimate relationship between “sunya” and “ananthaha”, between Zero and Infinity. Any quantity divided by “sunya” is equal to Infinity, he said. Take a value like 16 and divide it (“haraha”) with progressively decreasing divisors. What happens? The quotient progressively enlarges. For e.g. 16 divided by 4 = 4; and 16 divided by 2 = 8; and eventually when 16 is divided by 0 it equals “Infinity!” Every quantity, every value in the world, when divided by “sunya”, results in the same quotient or result viz. Infinity, “ananthaha”

Such is the mighty power of Zero that it can raise and relate all values on earth to the exalted state of Infinity – that very same state in which God Almighty, the Vishnu of the sacred “Sahasranama”, is said to eternally reside and rule!

Wednesday, April 20, 2016

Hanuman Jayanti


Hanuman jayanti
Panchkula-20-April.
Earth is in layers, so is human body. Some of these layers are perceivable by the five senses, some are not…the layers which are perceived are real for us, others are unreal. 

The five layers to the human body, as revealed during deep states of dhyan, include the physical body which we see in the mirror which is further divided into layers, the pranic layer visible to a clairvoyant as a palette of colours, chakras (energy centrs) and nadis (energy channels), the logical mind, the intuitive mind and finally the anandmaya which is the layer that is one for all beings on prithvi loka, our link to the Divine. What we perceive and understand depends on the layer of the body from where we function. Each of these layers acts a filter, not allowing frequencies and aspects of the higher layers to percolate down through them. Logical mind is the greatest filter not allowing thoughts of divinity or intuition to enter a being, for both cannot be explained by logic. This is the reason why a basic person functioning at the level of five senses and logical mind is unable to access the world of energy, despite it being present all around.

The realm of energy manifests itself first in the form of a thought, then sound, then colour, and finally the five elements that constitute the bodies of the trees, animals, humans, stones, alike. The sciences of premonition, clairaudience, clairvoyance, healing, etc stem from here. Sanatan Kriya brings the various layers of a being into balance and as a result certain higher centres open up, allowing a practitioner to perceive the various layers and aspects of the world of energy.

on the auspicious day of hanuman jayanti, let us delve a little deeper on the specific energy called hanuman. A manifestation of the rudra aspect of shiva (responsible for transformation and destruction), it is the energy dearest to ram, who is the upholder of dharma and of creation. Hanuman is the energy which could hold in its arms the entire mountain of life giving sanjeevani and the energy which single-handedly put ravan’s lanka to fire. The shastras detail that the energy of hanuman is present on earth in the kaliyug, Certain sadhaks at dhyan ashram have seen it in the subtle form and are also aware of its exact location. In the realm of sound, this energy is channelized by the mantra ‘rudra rudra maharudra’, in the realm of colour it manifests as kesar, and in the realm of the five elements, it takes form of a monkey.

If you notice a monkey, you will find that it is an extremely intelligent animal, sensitive, fearless and also mischievous, all of which are traits of Hanuman. No wonder the monkey has been revered, not just in bharatvarsha, but in all ancient civilisations, be it mayans or the greeks or the romans. It is only now in the present kaliyug with deterioration of man and his abilities to perceive the world of energy, that this vibrant animal is in a sorry state. With no trees and jungles to live and feed on, the monkeys are seen in cities, used for experimentation, run down by traffic, beaten by stones, and even killed.
Hanuman is not a myth as it has been worshipped throughout the ancient world. Energies which run and subsist creation have taken birth in many forms. In the monkey form, in the treta yuga, of which ramayana kaal is a part, they were very much there. Actually they are still there but in a semi dormant form, as there is no one to awaken them This is a trait of hanuman’s energy that it needs to be always awakened for the desired effect,
se hanuman jayanti is a powerful day to awaken him through specific mantras, this normally has the effect of wish fulfillment. I have detailed one mantra, rest I cannot give here like this as they are very powerful.
At dhyan ashram a specific yagya is performed on this pious day to awaken this force. All are welcome to experience the effect of this awakening.
yogi ashwini

Monday, April 18, 2016

Why worship Mata Kali

The reason why we must worship Goddess Kali. As the transforming power of time, she can usher us into a new era of global peace and understanding.
by DR DAVID FRAWLEY @davidfrawleyved. Ma Kali is the most misunderstood of all Hindu Goddesses, though she is often regarded as the most powerful. Kali’s dark and fierce form is certainly intimidating and hard to fathom, unless one is willing to look with discernment behind the veil of sensational images about her.

Ma Kali was first introduced to the modern world by Ramakrishna Paramahansa as the Supreme Mother of the Universe. Through Ramakrishna – an avatar for many – the inspiration of Ma Kali awoke India to its ancient spiritual heritage and brought the unifying message of yoga to the world.

This was at a time in which the world was dominated by colonial powers and the idea of a Universal Mother was not accepted – much less a World Mother who was dark in colour and fierce in demeanour from a backward country like India!

Yet instead of following Ramakrishna’s yogic teachings about Kali, most scholars today look at Kali in an alien and diminished light. What psychologists tell us about Kali often reveals more about their own fascinations with the subconscious mind, rather than the Great Goddess who looks over all of us with wisdom and compassion.

Yogic deities can be best understood according to meditation practises. They relate to energies of higher consciousness beyond the dualities of the mind and the urges of the body. As such, their appearances are dramatic and paradoxical – mind-blowing as it were, and intentionally so.

Nature of Ma Kali.
Ma Kali is kala shakti or the power of time. She indicates the impermanence of all things, which is why she wears a garland of skulls. Yet she is also the ultimate transforming power of time, which is to take us from death to immortality. Along with endless time, Kali is boundless space, the limitless void, indicated by her dark blue colour. Her magical dance of transformation is all existence.

Kali holds the vidyut xhakti, the lightning or electrical force of consciousness that is the supreme power. All the goddesses and the entire universe manifests from her indomitable force. Kali’s seed mantra is “kreem,” which is the kriya shakti or power of transformation behind the vast movement of life.

Kali is not the goddess of death and destruction as some see her but, on the contrary, represents the complete victory of the Divine over all death and destruction. Her warrior goddess form removes all the illusions of the mind and reveals the undying presence of our inmost Self that is one with all.

Ma Kali as the yoga shakti
Kali is the inner power of yoga or yoga shakti. Yoga in the true sense is a practice of mergence and return to the Divine source of existence. Yoga rests upon nirodha, the full concentration of the mind and dissolution of the ego. Kali is the nirodha shakti, the power of negation, neti-neti, not this, not that, of the Upanishads.
Kundalini shakti, the secret yogic power of transformation within us, works through Kali’s grace and motivation. Kundalini ascends and dissolves all the chakras, or energy centres within us, back into the state of pure unity consciousness that is Ma Kali’s ultimate abode.

Kali is the Shakti inherent in Shiva as Mahakala, the great lord of eternity. She dances on Shiva in a prone form, showing the Divine life and joy that manifests out of absolute stillness and transcendence.
Kali reminds one of Tagore’s verses “Let me carry death in life that I may know life in death.”

Yet, Ma Kali has a crucial social relevance today. Kali as the transforming power of time can usher us into a new era of global peace and understanding, if we can accept her demand for a real change of consciousness. Kali asks us to live for eternity, not merely for fleeting enjoyments or outer material gains.

Those seeking to bring the Divine Light into the world should worship Ma Kali.

Ma Kali as the supreme form of the Universal Mother absorbs her children back into her blissful embrace. She takes us across the deepest darkness to reach the highest light.

Jai Ma Kali!

Sunday, April 17, 2016

Bhakti Karma and Gyaan Yoga

Pranipaat :~ 
Man has to live in this world. So the Geeta teaches 3 types of paths to Union with God, namely, 
- Karma Yoga : 
Path of selfless actions. 
- Bhakti Yoga : 
Path of selfless devotion. 
- Gyaan Yoga : 
- Path of self transcending knowledge. 
........................................ 
In these 3 ways of Yoga, man choses what seems easy for him to attain the Almighty. 

KARMA YOGI 

BRAHMANY ADHYAYA KARMANI, SANGAM TYAKTWA KAROTI YAHA. LIPYATE NA SE PAPENA, PADMA PATRAM IVAMBHASA. . 
Krishna says : 
"One who performs his duty selflessly by surrendering to me, is NOT affected by sinful actions, like the untouched Lotus in Water. 
But for me, a Priest, Pundit, Acharya or any Spiritual Leader lives all the 3 Yogas. 
This spiritual man is trained to conduct puja officiate all ceremonies that exist from birth to death. Hence he performs puja rituals know as Karma Kand.  He utters the mantra offering the puja sarjaams or ingredients known as Prasaad including Abir, Kumkum, Sindur, Pungiphal, Akshat, Sharkaraa etc. This Yoga is connected to the hand,  mouth etc. When the priest does this act, he bears in mind the yajmaan and performs all on behalf of yajmaan. Hence he opens way of salvation for himself and for the yajmaan. So the Priest becomes a Karma Yogi, follower of Karma yoga. 

BHAKTI YOGI : 

YE TU DHARMA AMRITAM IDAM, 
YATHOBHAKTAM PARYUPASATE. 
SHRADDHADHANA MATA PARAMA, 
BHAKTAS TE ATIVA ME PRIYAHA. 
Krishna says : 
One who follows the never perishable path of devotion and who is fully engaged with faith making Me the Supreme, is very dear to me. 
So, when the priest chants the mantra with heart he gets devoted to the God like water absorbed in sponge. This Yoga is connected to heart.  When the yajmaan finds the priest lost in the name of God, he also imitates the priest. So here the priest becomes Bhakti Yogi, follower of selfless devotion.  

GYAAN YOGA 

UDDHARED ATMANATMANAM, 
NATMANAM AVASADAYET. 
ATMAIVA HI ATMANO BANDHUR, 
ATMAIVA RIPUR ATMANAHA. 
Krishna says : 
Man must elevate himself by his own mind, not degrade himself. When the mind is the best friend of the pure conditioned soul, it's his worst enemy too. 
So, here the priest uses his brain as this Yoga is connected to the brain. The priest has enough knowledge of what is good and bad, true and false, right or wrong. As he supports the truth, his mind washes away all negativity as jealously and issue like AHAM MAMETI, meaning THIS IS MINE. The priest targets the God and when he become a learned soul then only he can preach and share the transcending knowledge in katha, bhagwat etc. . 

So the Priest, Pundit, Acharya is among those who walks on the 3 paths because the public is a mixture of these 3 paths in God Realisation. 

Aum Durge Rakshinyai Namaha. .

Friday, April 15, 2016

Aadmi Musaphir Hai

आदमी मुसाफिर है, आता है, जाता है
आते जाते रस्ते मे, यादे छोड़ जाता है

झोंका हवा का, पानी का रेला
मेले में रह जाये जो अकेला
फिर वो अकेला ही रह जाता है

कब छोड़ता है, ये रोग जी को
दिल भूल जाता हैं जब किसी को
वो भूलाकर भी याद आता है

क्या साथ लाये, क्या तोड़ आये
रस्ते में हम क्या क्या छोड़ आये
मंजिल पे जा के याद आता है

जब डोलती है, जीवन की नैया
कोई तो बन जाता है खिवय्या
कोई किनारे पे ही डूब जाता है
*********************************************************************************
The Lyrics in Hinglish (Hindi Written in English..lol)

aadamee musaafir hai, aataa hai, jaataa hai
aate jaate raste me, yaade chhod jaataa hai

zonkaa hawaa kaa, paanee kaa relaa
mele mein rah jaaye jo akelaa
fir wo akelaa hee rah jaataa hai

kab chhodataa hai, ye rog jee ko
dil bhool jaataa hain jab kisee ko
wo bhoolakar bhee yaad aataa hai

kyaa saath laaye, kyaa tod aaye
raste mein hum kyaa kyaa chhod aaye
manjil pe jaa ke yaad aataa hai

jab dolatee hai, jeewan kee naiyyaa
koee to ban jaataa hain khiwayyaa
koee kinaare pe hee doob jaataa hai
***************************************************************************First..this song is so simple in in its music, so melodious and easily singable.
second..the whole philosophy of the song, the lyrics...about man being a traveller..throughout his life...

**********************************************************************************
Man is nothing But a traveller,
In this long and hard journey of life ,
he enters once and exits once
Leaving bits of memories all along his route

Like one caught in the gale of the wind
Like one caught in the swirling whirlpool
Like one lost in the midst of the crowd
He has lost himself, he is alone

The heart's troubles will seem to vanish,
When you get the courage to forget someone,
even if you have forgotten them,
your heart will still remember them

What have you brought along with u in your journey?
What have you broken along your journey?
Whatever you have thrown away along your journey,
you will recollect them with pain at the end of your journey.

When the the boat that is your life is thrown off -course in the stormy waters ,
someone could aid you by being your anchor
one could also drown at the shallow water near the bank too.
**************************************************

Tuesday, April 12, 2016

Four lessons from Hanuman

Ram Ram Sita Ram.

FOUR LESSONS FROM HANUMAN.

1. Fearlessness.

Of course, Hanuman was not exactly a normal “person”, in fact he was a monkey with super strength, but his fearless nature is evident in everything he does in the Ramayana.

So how do we embody that aspect? Not everything will be certain in life. In fact, most of the time it’s scary. Taking risks is not easy, and often times we project our past negative experiences which can cause us to lose sight of living to the fullest. The trick is to stay centered and pesevere, regardless of circumstances. Easier said than done, of course,but it can be accomplished. Meditation, doing Japa and spiritual living is the heart of creating a fearless and courageous life.

2. Loyalty.

Hanuman’s only desire was to serve Bhagwan Shri Ram, his lord. His loyalty was unflinching. But every relationship, friendship or otherwise, requires loyalty to survive. Without that, it falls apart.

Be honest and transparent when you share your opinion, even if it’s hard. This will earn you their respect. Be supportive, for no other reason than to see your friend happy. Don’t test their loyalty- don’t set up situations in order to see how they’ll react. Just stay in your center, and let things progress naturally. If something comes up, address it then.

3. Adaptability.

Many times, the situation was so dire in the war against the evil Ravana, the entire mission was jeopardized. Hanuman had to think on his feet many times in order to save everyone.

One such example was when he had to travel far away to find a special plant to heal Bhagwan Shri Ram’s brother, Lakshman, from poison. Finding the mountain it resided on, he became confused with the exact plant to grab, so instead, he grew into a giant and grabbed the entire mountain and brought it back.

Granted, no one expects you to literally turn into a giant and lift a mountain, but it is a great metaphor. Sometimes, life requires you to grow up fast and take on more than you can handle - and then handle it. That’s not to say that it’s easy…but that you should be willing to step into that space. Taking that burden upon your shoulders could lead to the most important personal growth of your life.

4. Strength Through Purity Of Heart.

Have you ever heard the phrase “She/He really comes from the heart”?

People that come from the heart are often respected, loved, appreciated, admired and memorable.

Hanuman was definitely an embodiment of this quality. His humility and compassion showed through in everything he was doing, because he was acting in service to others- especially his Mahaguru, Bhagwan Shri Ram.

When we do things in earnest, or with good intentions without the need for recognition, people pick up on it. Allowing yourself to be transparent and loving with others is a sign of strength, not weakness. Giving without expectations allows us to come from a place of strength. Be selfless, think of others first. Be influential and positive towards others. Clear your mind and stay centered. Listen and understand. Dont over react. Be humble.

Monday, April 11, 2016

Nawratam Post

“MISCONCEPTIONS ABOUT DURGA MAATAA”. By Pr Roop Sukhram.

As investigated in Part I: Post 132 – Date: 06.13.2014, the question remains: “Since Durga Maataa being the manifestation of God, is it true that this Great and Merciful Mother had to rid the world of evil by chopping off heads and drinking blood?” Therefore, what is the true interpretation of the story of Raktabeeja and Ambikaa Maa?

Recently, the gross visual acts of ISIS decapitating goes against all decency and morals. Yet, we as a Hindu community are contended to accept that the Great Mother who is generally referred to as “Dayaa Saagar – Ocean of Mercy” (Dayaa – mercy, compassion, sympathy, loving kindness) removes a transgressor by ripping off his head and drinking his blood. Is this what we, the children of the Vedas, the Hindu community have been reduced to? That we take pride and revel in celebrating and teaching our children the gross and morbid act of violence from a Scriptural standpoint? Thus, it is imperative for us to understand that any attempt to interpret this sacred text must be done with absolute consideration for the explicitness of the story of Ambikaa Maa, as well as the grammatical explicitness and etymology of the Samskrita language, as it is quite easy for one to become lost in both “Vaachaka – the one expressing, and Vaachya – explicit meaning of the words expressed.” (See Post 135 – Date: 06.16.2014), and as mentioned in an earlier article, “Swaadhyaaya – Thorough and solid knowledge of the Scripture, which includes language, philosophy and psychology” is the key.

I cannot stress enough that this pattern of misunderstanding of Ambikaa Maa is a direct result of foreign influence, whose only interest was to create a distaste for Sanaatan Dharma (Post 149 – Date: 07.31.2014). Furthermore, it is even more stunning to recognize that Hindu educators, lecturers, Pandits and most of the Hindu Diaspora, without any consideration to correct the misconception are quite content to accept this foolishness that was first established by non-Hindus. Moreover, it would seem that challenging the validity of this and any other misconception of Sanaatan Dharma is grounds for disunity. In fact, the grossness that is generally circulated and “celebrated” as the greatness of Ambikaa Maa is so deeply rooted in the Hindu community that it is almost impossible to remove. Nevertheless, irrespective of challenges, I have faith that there are many who thirst for more than what is presently being offered. Thus, my faith shall not falter. The following is excerpted from an up-coming book on the greatness of Devi.

Foremost, for us to have a better concept of Devi, it is necessary that we clearly understand the significance and importance of Nau-Raatri. For this, we have to keenly examine the meaning and interpretation of the compound word Nau-Raatri. The meaning of the word “Nau or Now” is “Nine” and Raatri literally means “Darkness.” Hence, Now-Raatri – Nine Darknesses. Although the word Raatri can be translated as night, in the context of this sacred observance, the meaning cannot be taken lightly. Therefore, let us re-examine this word that denotes night. In Samskrita language there are at least 80 words to describe night, among which, the word Raatrau (Raarou) is commonly used. Therefore, to correctly interpret the word Raatri in its true contextual perspective, the literal definition must be re-examined. From this standpoint, the etymological definition clearly designates the word as “the absence of light” or “darkness,” and although it is customarily interpreted as night, such an interpretation in this context would be incorrect. As a fact, we do observe vrata for nine days and nine nights. Therefore, the context in which the word is applied must be taken in its literal definition of “Darkness.” In fact, the verbatim aspect and observance according to the story of this sacred text known as Devi Maahaatmyam subscribes that the observance is about Nine Types of Darkness. Hence, “Nau-Raatri – Nine Darknesses.”

The sacred and holy text of Durga-Paatha is also known as Devi Maahaatmyam. According to Samskrita grammar, the name “Devi Maahaatmyam” is a ‘Tatpurusha” compound, which literally means, “The Magnanimity of the Goddess.” The text is also called Durgaa Sapta-shatee, as it contains 700 verses (Sapta – 7 and Shatee – 100). Additionally, it is also referred to as Chandee-Paatha, as the name Chandee is the name by which the Great Mother is referred to in the text. Chapters 81-93 of Maarkandeya Puraana consist of the Devi Maahaatmyam, of which the eight chapter of Devi Maahaatmyam consists of “Raktabeeja Vadha – The Annihilation of Raktabeeja.”

The language applied in the text of the Devi Maahaatmyam lucidly stated that the “battle” in which Ambikaa Maa destroyed Raktabeeja was no ordinary encounter. The story tells of the Great Mother battling against a demon figure with a special gift that anytime a drop of his blood fell onto the Earth, a replica of him would rise to life. Therefore, almost instantaneously, as his blood touched the Earth, replicas of the demon multiplied into millions. Subsequently, Ambikaa Maa destroyed the demon by sucking his blood before it touched the Earth.

To clearly understand this story, we have to analyze a few details. First, the name Raktabeeja, meaning Blood-seed is a compound of two Samskrita words: Rakta – blood and Beeja – seed. Second, the human body is regarded as Kshétraa – Field/Earth. This in essence is the “field” where the battle took place. You see, Raktabeeja was no human person or figure. Raktabeeja – Blood-seed is medically referred to as Polyps – growths of tissues found in any organ that has blood vessels, such as the colon, nose, uterus and other parts of the human body. These Polyps are often referred to as “blood-seed” and they are mostly benign, but may become malignant, in which case, they develop into cancer.

In the olden days, before the advancement of medicine, many patients died as a result of doctors attempting to “cut” the cancer. Cutting the cancer caused it to spread more rapidly, as it was believed that as the blood spread, the cancer increased. To effectively destroy the cancer cells, radiation must be applied. Radiation therapy kills cancer cells by destroying their DNA and preventing the genetic information from passing from one cell to the next generation. In essence, radiation dries (suck) the blood from the malignant cells and effectively preventing the “drop of blood from touching the Kshétraa – the Earth.

Additionally, Lakshmee – The Devi of Light is another form of Durga Maa. In essence, She is Photon, the elementary particle or quantum of light, also known as electromagnetic radiation. From this standpoint, Lakshmee can be seen as the origin of the first electromagnetic radiation technology. Giving this premise, it would not have been a challenge for the Great Mother, Ambikaa Maa to destroy the demon by “sucking its blood and preventing a single drop from touching the Earth.”

Why nine darkness? The word Purusha, designated to identifying humans is a compound of two Samskrita words: Pür - City and Usha - Light. Thus, God created each of us as a City of Light; not a place of darkness. This concept of the human body as a receptacle or vessel of God is also amplified through the very fact that the “Spark or Light of God” is the principal force of life, the “Atman – Soul” in every living entity, as declared in Yajur Veda VS 40.17 and in Bhagavad Geetaa. In fact, the details of the advent of Shree Krishna made this quite clear, as humans are regarded as the “Baansuri – Flute” that is so treasured by the Lord. Interestingly, “Baans” is the word for bamboo, as well as the human back-bone, of which both has visual similarities. Not to mention that the Baansuri of Lord Krishna has “Nine Doors” (7 notes [sa, re, ga, ma, pa, dha, ni] one excretory and one reproductive). From this view, Ambikaa Maa in “nine forms” is amplified through the daily function of every human. For example, the nose, the passage for breathing is known as the Door of Praanaa – Path of the Vital Breath; the mouth is known as the Gate of Vaakya – The Power of Speech, and an epithet of Sarasvatee, etc., etc.

The Vedas declared the human body is a “City of Nine Doors” as described in Atharva Veda 10.02.31 & 10.08.43. Also, this concept has been endorsed by Shree Krishna in Bhagavad Geetaa 5.13 & 14.11, and fully amplified in Shvétaashvatara Upanishad 3.18: Nau-Dwaaré Purö - City of Nine Doors. Subsequently, a principal doctrine of Sanaatan Dharma regards the human body as the City of Nine Doors: Two eyes, two ears, two nostrils, one mouth, an excretory orifice and a reproductive orifice. While, again, Shree Krishna declared in Uttara Geetaa 1:54 that the City of Nine Doors should not be misused.

These Darknesses are types of severe diseases of the human body that can be prevented and even cured, through the blessings and protection of Ambikaa Maa. The text of the Sacred Nau-Durga Paatha lucidly states that the Great Mother projected Herself in nine features to protect against these Darknesses by guarding each door of the Kshétraa – the Earth/field or human body. Thus, we observe “Nau-Raatri.”

It is the reason that the Great Mother projected nine forms, as each form protects each door of the human body from the advancement of Darkness in the form of diseases and other illness of the City of Lights that has Nine Doors. Interestingly, as mentioned above, the human body is also known as the Kshétrajan – The Field. Consequently, we observe nine days of “vrata – penance” with rigid prayers that protects one from the Darkness that may infiltrate and pollute humans through any of the Nine Doors. This, indeed, is the true and correct concept of Nau-Raatri – Nine Darknesses. 

I sincerely hope that this allays the contention that this Great Mother Ambikaa Maa had any dealings of slaughtering and drinking blood.

To my FB family and friends. Shubha Nau-Raatri. May the Shakti of Ambikaa Maa continue to bless and protect you and your family, and everyone everywhere. Öm Hrim Chandikaayai Namah.

Post 205 – Date: 04.11.2016: Öm Namaha Shivaaya.

How to do Namaskar

Spiritual meaning of Namaste

       The spiritual meaning is even deeper.  The life force, the divinity, the Self or the Lord in me is the same in all.  Recognising this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet.  That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord - as if to look within.  The gesture is often accompanied by words like "Ram Ram", "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram", "Om Shanthi" etc. - indicating the recognition of this divinity.

       When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect.

       Namaste is also a friendly greeting in written communication.  When the hand position is higher, it usually means reverence and / or worship.  The expression with hands placed on top of one's head is usually the sign of utmost reverence or respect.  The gesture Namaste represents and acknowledges the belief that there is a Divine spark within each of us.  Hence, Namaste means, 'I bow to you' or 'the divine within me greets the divine in you'.  The gesture is widely used throughout Asia and beyond.  It appears in c.4000 years ago on the clay seals of the Indus Valley Civilization.

     There are different ways of doing namasste or greeting each other in other langues prevalent in India.
Telugu

     In Telugu, the gesture is known as Namaskaramulu or simply Namaskaram.

Tamil

     In Tamil, it is known as kumbidu, கும்பிடு which is composed of kumbu meaning 'to cup hands' and idu, 'to do'.  Vanakkam, வணக்கம் in Tamil too,  means the same.  

Kannada

     In Kannada, the gesture is known as Namaskara.  

Japan

     In Japan, the Namaste hand gesture is used in prayer and healing sessions and is called Gassho.

Sri Lanka

     Namaste is also in vogue in Sri Lanka and Nepalese cultures.  

Sikhs

     Sikhs also fold their hand as in Namaste, but their greeting is Sat Sri Akal.

Another way of Greeting

      Another way of greeting common in India is pranam or charana-sparsh, the touching of elder's feet.  It is an act of showing respect.  When greeting, children touch the feet of their elders in the family while people of all ages will bend to touch the feet of a great guru, murti or icon of a God or goddess.

Pranam in the way of Ashtanga

     One can do Pranam in the way of Ashtanga (touching the ground with knees, belly, chest, hands, elbows, chin, nose, temple) or Bhumishtha (bowing forehead down and touching the ground.  There are, however, many variations in offering pranam depending upon one's health, availability of time and other factors
.

Pencil Story

Pencil Story

A boy was watching his grandmother write a letter. At one point he asked: ‘Are you writing a story about what we’ve done? Is it a story about me?’

His grandmother stopped writing her letter and said to her grandson: ‘I am writing about you actually… but more important than the words is the pencil I’m using. I hope you will be like this pencil when you grow up.’

Intrigued, the boy looked at the pencil. It didn’t seem very special. ‘But it’s just like any other pencil I’ve ever seen!’

‘That depends on how you look at things. It has five qualities which, if you manage to hang on them, will make you a person who is always at peace with the world.’

‘First quality: you are capable of great things, but you must never forget that there is a hand guiding your steps. We call that hand God and he always guides us according to his will.’

‘Second quality: Now and then, I have to stop writing and use a sharpener. That makes the pencil suffer a little but afterwards he’s much sharper. So you too must learn to bear certain pains and sorrows because they will make you a better person.

‘Third quality: The pencil always allows us to use an eraser to rub out any mistakes. This means that correcting something we did is not necessarily a bad thing; it helps to keep us on the road to justice.’

‘Fourth quality: what really matters in a pencil is not its wooden exterior but the graphite inside. So always pay attention to what is happening inside you.’

‘Finally, the pencil’s fifth quality: it always leaves a mark. In just the same way, you should know that everything you do in life will leave a mark so try to be conscious of that in your every action’.

Have a great week ahead!!!

Thursday, April 7, 2016

Sidhi and Budhi

Siddhi & Buddhi
"Wherever there is Ganesh, there is Success and Prosperity" and "Wherever there is Success and Prosperity there is Ganesh"
According to one tradition, Ganesha was a brahmacārin, that is, unmarried. This pattern is primarily popular in southern India . This tradition was linked to Hindu concepts of the relationship between celibacy and the development of spiritual power.
In the north of India , on the other hand, Ganesha is often portrayed as married to the two daughters of Brahma: Buddhi ((also called Riddhi) intellect) and Siddhi (spiritual power).
As a child Lord Ganesh was once playing with a cat. He pulled its tail and rolled it on the ground. Later, tired of this game, He decided to spend time with His mother, Parvati. He found her covered in dirt and with bruises.
Surprised, He asked, “What happened, Mother?”
“Remember the cat you were playing with… that was me. I am the Divine power that is exists in all beings.” Lord Ganesh realised that all women are extensions of His mother and decided never to marry.
Another interpretation is that His devotion towards His mother is the reason why He is considered as a celibate bachelor. To Him, she was the most beautiful and a perfect woman. He vowed that He could marry the girl who would match up to His mother’s beauty and divine qualities.It is said that Lord Ganesh was unable to find a suitable mate because of His unique appearance.
This bothered Him and He summoned the rats to burrow deep holes in the path of any God who were on their way to get married. The potholes made the journey of the grooms and their marriage processions extremely difficult. Frustrated, they went to Lord Brahma to complain.
Lord Brahma created two beautiful girls Riddhi (Abundance. Opulence, Wealth) and Siddhi / Buddhi (Intellectual and Spiritual Prowess) and they were married to Him. With His two consorts, He had sons Shubha (Auspiciousness) and Labha (Profit) and a daughter named Santoshi (Goddess of Satisfaction / Contentment).The Shiva Purana states that King Prajapati had two daughters - Riddhi and Siddhi. He approached Shiva and Parvati for the marriage of his girls to Lord Ganesh and Lord Kartikeyan / Karthikeyan (Lord Ganesh’s younger brother). But both these girls wished that Lord Ganesh should be their husband and so they were married. It is said that if one has Riddhi but doesn’t have Siddhi / Buddhi then it is worthless. Possessing only Siddhi without Riddhi is also futile. Lord Ganesh bestows both these blessings to His ardent devotees. If we delve into ourselves we will realize that we are all Ganapatis (Gana is our body made of the Pancha-Mahabhuta (Five elements), Pati stands for master or owner). Thus He shows us the way to achieve both intellect and wealth to enjoy a rewarding life.
" Kalabou "

There is another mythology, especially in Bengal , which goes in that Ganesha is married to the Kalabou. The Kalabou is nothing but a banana tree draped in traditional white with a Bengali saree with a red border. The story goes that, when Ganesha was supposed to marry, one day when he came home, he saw his mother Durga eating with all her ten hands. Shocked, he asked why is she doing it. Durga replied that if, after Ganesha marries, his wife would not give Durga any food, so Durga is eating to her heart's content with all ten hands. Feeling very sad, Ganesha decided that he would marry a banana tree or Kalabou so that her mother never has any worries about food, as a banana tree cannot stop her from eating.
In the early hours of Saptami, the kalabou is taken for a bath to the Holy Ganges. Water from the Ganges accompanied with Dhak and Kanshi finishes the bathing ceremony. After the bathing ceremony she is adorned in a red-bordered white sari and vermilion is smeared on its leaves. She is then placed on a decorated pedestal and worshipped with flowers, sandalwood paste, and incense sticks. Later she is placed on the right side of Lord Ganesh. This is the reason she is popularly known as Ganesh's wife.

Does God exist

In the latest Q&A extract (19 minutes) on our YouTube channel, the written question put to Krishnamurti is:

'Kindly give a straight reply. Does god exist, or not? Yes, or no? If yes, how best to realise him in this life?'

https://youtu.be/tYjYL448-yY

#krishnamurti #god #doesgodexist

Written question: 'Kindly give a straight reply. Does god exist, or not? Yes, or no? If yes, how best to realise him in this life?

K: (Laughs) This is a lovely question, isn’t it? (Laughter) Man throughout history from the ancient Greeks, from the ancient Sumerians, has had this idea of god. I am not at all sure whether in the Upanishads they mention god at all. Or is it a later invention? You understand?
So what is god? We are investigating, I am not attacking god. I am not denying god, but we are investigating whether there is such a thing as god. Who invented god? Did god invent us, did god create us? God, who is omnipotent, omniscient, eternal, merciful, just, all goodness. That’s your concept of god. And if you say, he has created us, then we are part of his image, we are part of him. That is, we are omniscient, generous, loving and eternal. Are we? Or we think we are? You understand my question? If god created you, he must be an extraordinary entity, because he wants you to lead a terrible life. You understand my question? If god made you, why are you like this? You must be extraordinary human beings, mustn’t you? – beautiful, full of joy, excitement, full of delight, but you are not. So either you have created god, or god has created you. But if you examine very closely, you have created god. In India there are about – I was told there are about 300,000 gods and more. (Laughs) You understand? Every local person has his own god.
So, sirs, we have created god. See the irony of it. Thought has created god and then thought worships the image which thought has created. Which is, to worship oneself and call it god. You understand all this? – the better part of you is god. I wonder if you understand this. First of all, let’s be clear. Have you created god? The local gods round the corner, or the local god in Rome, or in Tirupati, or wherever, you have created them, haven’t you? You are so very uncertain, aren’t you, so frightened. If you say we have created, then you are scared stiff because you have created out of your fear that. Out of your fear you want security. You want safety, you want to feel there is somebody looking after you because you are afraid. You follow? So you create that, and then worship that. Just see what you are doing! Going to Tirupati and putting all your money in the bag – do you think gods want your money? Sir, look at it all. You have nothing to offer but money, garlands, prostrations, rituals. You have nothing else to offer. Have you realised the tragedy of this, sirs?
If you love – not god, that’s very easy to love god because it is an abstraction, it has not much meaning. But if you love, that very love is god, that very love is sacred. You won’t go outside to look for god. You understand all this, sirs!
And the questioner wants to know if I believe in god. I don’t. Because god is something created by man. There is such a thing as eternity, which is to be outside of time. Right, sir? For that you must have a mind, a heart that is completely free from all the burdens of life. Right? From your vanity, your arrogance, your selfishness – you follow, sir? And we say, we are not capable of it, tell us what to do. You are back in the cycle, somebody to tell you what to do. Sir, you are in a jungle, you have to walk through it by yourself. Right? And for that you need vitality and vigour and strength. Not belief in god, in goodness – belief has no place where truth is concerned. Right?
Q: Then what is atman, sir? Atman, about which we have been hearing. Even Annie Besant talked of atman.
K: Who is that?
Q: The conscience inside each of us.
K: Who is atman?
Q: The conscience inside each of us.
K: Is conscience atman?
Q: What they call as soul.
K: Soul. Which soul? The sole of a shoe? – or a soul! I don’t know what you are talking about.
Q: Atman.
K: At last you are all getting excited! Because your belief is being attacked. You are not meeting the challenge, but you are resisting it. You think there is something inside you which is permanent, which is the light of god, which is nameless, etc., etc., call it atman, soul, light, whatever you like to call it. That there is inside you, in your conscience, in your brain, in your mind, something which is not worldly, which is not of thought. You believe that, don’t you? Yes, sir?
Q: No, I don’t believe in it.
K: Why?
Q: There is no such thing.
K: How do you know?
Q: (Inaudible)
K: Childish. Just belief, belief, belief. What kind of brains have you, sirs? Don’t you want to find out? Don’t you want to investigate into the truth of this matter, whether there is soul, atman, whatever you like to call it? Just believe. If you believe, what value has it? Suppose I believe I have got atman, or whatever it is, super-atman, I’ll call it. (Laughs) I believe in that. What value has it? In my daily life what part does it play? I am miserable, I am confused, I’m lonely, anxious, in agony, what’s the point of my having a belief in atman? If I am free from all that, completely, then I shall find out. But to suppose I am – you follow? – it becomes so childish. For god’s sake. And we are all grown-up people – jobs, children, wives.
Q: (Inaudible)
K: What, what, what, sir? I don’t understand what you’re saying.
Q: So many great people…
K: Ramana Maharshi and who?
Q: Ramakrishna.
K: Oh. All right sir. What about them?
Q: They lived a simple life and they indicated you can dedicate yourself… (inaudible) Is it possible not to believe them? Being in a disturbed world, I think we are just believing the words and complaining… (inaudible)
K: Sir, would you forget all these people, including Ramana Maharshi, whatever the other gentleman was. Would you forget them? What value has their life to you? You have your life to live, not their life! God, what kind… And when the people say they have attained – whatever they have attained – how do you know?
Q: You have also said there is a timeless eternity.
K: Ah, I have said it, sir. Don’t believe it! (Laughter)
Q: Not fair, sir.
K: It is not fair, I know, it is not quite fair. But, sir, just listen. Sir, truth is that, that something you cannot experience, it cannot be told to you, the word is not that. But if you live on words it is that. You understand? The word is not that; like the word ‘tree’ is not the tree. I can describe eternity, blah, blah, blah, but the word is not that. But we are satisfied with the word. Right, sir? You love with your heart, with your mind, with everything that you have, you love somebody, and you tell me of that love, and I accept the words but I have no – the flower isn’t there, the perfume isn’t there. You see, sirs, you have leaders: religious leaders and political leaders. I don’t know why, why you have leaders at all. Ramakrishna, or whatever gurus that you have had, one after the other. Right? This country is full of them. And why do you follow? You understand? If once you realised that you are responsible entirely for yourself, that you are in a jungle, literally in a jungle, where you have to make your own way out, there is nobody to lead you, then you forget all this – the examples, the books, everything, because you have got vitality, strength to go through. But the moment you depend on leaders you become weak. If once you realise it in your heart, not just intellectually, then you are a man, human being, free to walk straight. But we don’t want all that. Sir, it is so simple when you think of it all.'

Shiva and Vishnu

Harihara

" Shiva and Vishnu are the same "
"sivasya hridayam vishnuh,vishnOscha hridayam shivah "
"yathA shivamayO vishnurEvam vishnumaya shivah" .
- Skandopanishad
"Shiva is a form of Vishnu and Vishnu a form of Shiva. Shiva dwells in the heart of Vishnu while Vishnu in the heart of shiva."
Harihara is the name of a combined deity form of both Vishnu (Hari) and Shiva (Hara) from the Hindu tradition. Also known as Shankaranarayana ("Shankara" is Shiva, and "Narayana" is Vishnu), Harihara is thus worshipped by both Vaishnavites and Shaivities as a form of the Supreme God, as well as being a figure of worship for other Hindu traditions in general. Harihara is also sometimes used as a philosophical term to denote the unity of Vishnu and Shiva as different aspects of the same Supreme God.
ये अपि अन्य देवता भक्ताः यजन्ते श्रध्दयान्विताः
ते अपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम
- Bhagavad Gita (Chp 9, 23)
Krishna tells Arjuna that even those who are the devotees (bhaktaas) of other devataas (anya devataa) and who worship them with great devotion they too are worshipping Him – even if it is considered to be avidhipoorvakam (i.e. following a different “vidhi”, or pooja rituals). Krishna is saying, “Pray to Me directly. But, if the devotee finds attachment to other deities, that is OK. They too worship Me.”
Vishnu-maaya
Naarada, coming under Vishnu maaya, gives shaapam to Vishnu, Naarada says “Svaami! Please forgive Me. I, coming under influence of Your maaya, got ahankaar and did Your ninda. Please tell Me what can save Me from this ghora-paapam”.

Vishnu says:“O Priya Naarada! You go and do paaraayana of Shankara Shatanaamams. Then You will get Shaanti. Shiva is whom I respect the most. Even by mistake dont forget this. One who doesnt have Shiva-anugraham cannot be My Bhakta. Believe this … Then My maaya wont affect you.”

One day, when Lakshmi and Vishnu were together in vihaaram, Lakshmi sees Ucchaishravam, her brother, the horse of Revanta who is the son of Surya. Engrossed in seeing her brother, she does not reply to the repeated calls of Vishnu. Seeing her attraction, Vishnu gives her shaapam to go to Bhulokam in the form of a horse and come back to Vaikuntam only after getting a son equal to Himself! She comes to Bhuloka to experience the shaapam and realizing that none other than her brother, Shiva can help her calm Vishnu, she immediately does a tapas for Him and Shiva appears to save her soodari. Lakshmi says “You and Vishnu are both same, the Paramaatma. Please help me!”. Shiva says “Soodari! How do you know that we both are same? All learned people know that. Who told you?”. Lakshmi says, “Once Mahavishnu Himself told me this. Seeing Him in deep Daiva-dhyaanam, I asked Him “During Samudramanthanam, I thought you were the greatest of all and hence chose you. Devaadideva! Who is better than you that you are in dhyaanam of Him?”. Mahavishnu replied “I am doing Shankara-dhyaanam. He is Eshwara. He is the same as Me. All learned people know that. If someone is my devotee but still hates Shiva, he will fall into naraka”. Saying this, She asks Shiva to pursuade Vishnu to bless Her with a child. Shiva sends Chitrarupa as a duta to convince Vishnu. Vishnu immediately accepts and comes to Bhuloka and blesses Lakshmi with Ekaveera, who is equal to Vishnu Himself.

Myths.....

The devas had looked upon the earth, and were horrified by the terrible state it was in- everywhere there was greed, war and unhappiness. Vice and sin ran rampant among people. Confused as to how things could have become like this, they approached Vishnu to seek answers. Vishnu said to them as they assembled, "Let us go to Shankar, for He is wise!" Vishnu led the demigods up the icy slopes of Mount Kailash, but saw no one there. Amidst the rocks and snow, there was no sign of Shiva or Parvati, or even Nandi. The baffled gods searched for a sign of Shiva until Vishnu came to them and said, "My beloved, your selfishness has made you blind, for Hara is here! You must purify yourselves- bathe in milk, sing the Satarudriya hymn, and take only hot milk for 3 days, and your eyes will be opened." They followed his instructions, but after 3 days they still could see no sign of Shiva. They cried out, "O Jagannath, Lord of the World, where can we find Shankar?" At that, Vishnu pointed to his chest. "He is in me, as I am in him. Can't you see that?" As he spoke, he revealed his lotus heart, and as the petals opened, the sacred Lingam could be seen in the middle. The gods fervently worshipped the lingam, bathing it in milk, covering it with vermillion and sandalpaste, offering flowers and chanting the 1008 names of Shiva. But through this, they were still disturbed- How could Hari and Hara be one and the same? Vishnu had light, Sattvic qualities, while Shiva had dark, tamasic qualities. They were so different! But knowing their thoughts, Vishnu took on the form of Shiva. The gods could no longer tell the difference between the trident-bearing, three eyed god, or the conch bearing lord. And so, realizing finally that Vishnu and Shiva were one and the same, they bowed in devotion and worshipped Sri Hari Hara.

Mangal Sutra

What do the two strings of black beads in the mangalsutra represent?... Mangalsutra
As per Hindu Dharma, mangalsutra is an ornament of a woman denoting her married status. Each person makes a mangalsutra for the bride as per his capacity. If it is not possible to make a mangalsutra with a cord of gold or silver, they make it by stringing black beads in a thread.
1.1 Importance of Mangalsutra
Due to the mangalsutra the woman remains conscious of Dharma, duty and rules. Wearing mangalsutra is an important conduct for a married woman. This is called code of Righteousness for women. Due to this the woman does not indulge in wanton behaviour and her conduct remains ideal.
Due to the mangalsutra the woman and others are conscious of her married status. Mangalsutra is a marital bondage. Its main objective is that the woman should remember this sacred bondage and there should not be any immoral behaviour on her part. That others should also be conscious that the woman wearing a mangalsutra is a married woman and she should be respected properly is also an objective of the mangalsutra.
Due to the mangalsutra the consciousness of the husband in the form of Shiva remains constantly awakened in the woman.
Mangalsutra is symbolic of Shiva and Shakti. In this, gold is in the form of Shakti and the structure of stringed black beads is in the form of Shiva.
Mangalsutra is an ornament that attracts Divine Principle in highest proportion. In the mangalsutra both the cups are empty from one side and are raised from the other. The mangalsutra is worn facing the empty side to her body. The Divine Principle is attracted in the voids of the cups in higher proportion than any other ornaments.
Through the mangalsutra the woman gains Energy of Desire, Action and Knowledge. The mangalsutra is a link that provides Shakti in the form of the Absolute Fire Element (Tej) to the woman to actually perform a task.
Sattvik Mangalsutra
   
In the left part of the mangalsutra there is flow of Energy of Desire, in the central part of Energy of Action and in the right part of Energy of Knowledge.
From the mangalsutra the Desire, Action and Knowledge Energies are also emitted.
With the help of the Desire, Action and Knowledge energies, it becomes easy for a woman to proceed towards Nirgun Principle.
Due to the mangalsutra and kantha-mani the Vishuddha-chakra remains constantly awakened. One of the types of mangalsutra is Kanthamani mangalsutra. The gold bead stringed in its centre is called Kanthamani. It is near the Vishuddha-chakra. It is also called Muhurtamani.
The waves of the Absolute Fire Principle (Tej-tattva) of the Universe are attracted to the kantha-mani worn by the woman around the neck.
Due to these waves, the Vishuddha-chakra constantly remains awakened.
Nowadays it is customary to remove the Muhurtamani worn around the bride’s neck 16 days after the marriage. Kanthamani is considered a form of Shiva and hence it is symbolic of the sense of detachment of the woman. When the energy of Anahat-chakra flows towards Vishuddha-chakra, it merges in the awakened Vishuddha-chakra by touching the Kanthamani.
1.2 Structure of mangalsutra with a kantha-mani and the gold cups
The length of the mangalsutra should be such that it reaches the Anahat-chakra or the centre of the chest. As the length of the mangalsutra is up to the Anahat-chakra, due to the sattvikta in the mangalsutra the increased raja-guna in the woman is reduced. As a result, the attitude of detachment is generated in her. With this it becomes possible for the woman to dwell in the present constantly.
Subtle experiment about two types of Mangalsutras: Look at the pictures ‘A’ and ‘B’ below with concentration. Note what you feel by looking at them – good, distress or nothing at all.
Figure A
   
Figure B
Figure A Figure B
Answer to subtle experiment: One feels good by looking at the mangalsutra in picture ‘A’. This mangalsutra has a sattvik design. One feels distressed by looking at the mangalsutra in picture ‘B’. This mangalsutra has a demonic design.
According to the principle of Spirituality that, ‘Word, touch, form, taste, fragrance and the Divine Principle associated with them co-exist’, due to the sattvik design of the mangalsutra shown in the photograph ‘A’, sattvik vibrations are generated. The sattvikta of the woman wearing such types of mangalsutra is increased because of which his distress by the negative energies is reduced. Contrary to this, due to the demonic design of the mangalsutra in photograph ‘B’ negative vibrations are generated. Due to the negative vibrations, it becomes easy for the sorcerers (mantriks) to acquire black energy. It is evident from this that the structure and design of a mangalsutra should be sattvik.
1.3 Why is the empty part of the central cups of the mangalsutra placed towards the Anahat-chakra?

In the centre of the mangalsutra there are two cups. The cups should be round and there should not be any design on its front part.
Round shape is associated with zero, that is, with the Brahman consisting of void. The ability to absorb and emit the waves of specific level as per the need of the person is more in the round shape compared to the other shapes.
Round shape is symbolic of Energy of Knowledge.
Round shape is associated with the sattva-guna in the form of Shiva-Shakti.
The central point of the round shape provides waves in the form of striking Shakti (Energy) whereas the raised part is associated with Brahman in the form of Shiva.
At both sides of each cup there are two round beads of gold. This structure is associated with the Energy of Knowledge.
The subtle effect of the structure is:
The waves of emotions are activated in the Anahat-chakra of the woman.
The waves of Energy of Knowledge are attracted towards the circular figure of the voids of the cups of the mangalsutra.
The waves of Knowledge assimilate the waves of the woman’s emotions.
By this process the woman’s actions (karmas) become non-actions (akarmas), that is, the law of action-and-fruit is not applicable to the karmas done by the woman because of which the awareness of doership of the woman reduces.
The four petal flowers above the cups of the mangalsutra:
Above every cup of the mangalsutra, there is a figure of four petal flower. This is associated with the Action energy.
The vibrations of the woman’s Energy of Action solidify in the round beads and are in the forefront in functioning as per the need.
It helps generate a protective sheath near the Anahat-chakra of the woman.
1.4 Why should there be no design on the raised front part of the cups?
If there is no design on the front part of the cups, there is no restriction on the ability of the structure to absorb and emit the Absolute Fire Element (Tej-tattva) in gold. Similarly the gold cups and the bead of the mangalsutra being design-free, its ability to absorb and emit the Chaitanya in the Universe increases. Hence, the woman is protected from the attacks of the negative energies.
1.5 Why are two strings of black beads present in the mangalsutra?
The two strands of black beads of mangalsutra symbolise Shiva and Shakti. From the task performed by the union of Shiva and Shakti, one gains fruit in the form of Chaitanya. This gain of fruit is depicted in the form of the central gold cups that join the strands. The two strands of mangalsutra symbolise duality. Duality means continuity of task. The two strands of the beads are used from this perspective also. The rectangular shaped void created in one part of the two strands of black beads attracts the waves of Energy of Desire. The nine black beads stringed in each part of the strand symbol-ise the nine forms of the Primal Energy (Adishakti). The black beads stringed in the gold cord collect the negative vibrations of the attack of negative energies on the body of the woman from time to time and destroy them.
There are seven parts of nine black beads each in both the strands of the mangalsutra. In order to demonstrate these parts, four gold round-shaped beads are arranged in a square shape as a central link. With this the Shakti Principle in the woman remains in a constantly activated state and it is protected from the attacks by negative energies.
1.6 Importance of structure of mangalsutra
In the mangalsutra there are two gold cups in the centre, one gold bead at their each side and then black beads are strung. In each of the two strands of the mangalsutra nine beads followed by two gold beads are strung. Due to the black beads strung in the mangalsutra the woman is harmed to some extent.
Waves of black energy associated with the Absolute Earth and Water element are attracted to the black beads of the mangalsutra.
A cover of these waves is generated around the body of the woman.
Through the black beads waves of black energy are emitted in the atmosphere.
Due to the covering of black energy waves there is distress like pain, giddiness, restlessness etc. Considering the harm, one may wonder why the black beads should be used. Though there is 30 percent harm due to the black beads strung in the mangalsutra, there is 70 percent benefit also. The reason for this is that mangalsutra is beaded with a thin wire of gold. The gold wire destroys the distressing vibrations present in the Universe through its Energy of the Absolute Fire element (Tej-Shakti).
The reason for the destruction of distressing vibrations by the Tej-Shakti of gold: The use of black beads and gold in mangalsutra is akin to amulet, that is, talisman. For alleviation of distress by negative energies, an amulet or a talisman is worn around the neck. The black thread of the amulet attracts the black energy and the Holy ash in the amulet destroys it. In a mangalsutra black beads are used in place of black thread and gold in the place of Holy ash. When a woman with more than 50 percent spiritual level wears a mangalsutra the ability of the gold in it to emit the Absolute Fire Element (Tej-tattva) remains awakened.
The structure of the cups and the beads strung on both sides of the mangalsutra are associated with the woman’s Energy of procreation. One cup and the beads at its sides make a figure of a triangle. This figure keeps the woman’s Energy of procreation continuously awakened. Energy of procreation is the Energy spreading enthusiasm continuously in the entire Universe through the medium of Creation. Thereby, she constantly remains in a loving mode.
The round shape of the mangalsutra awakens the woman’s Central channel (Sushumna-nadi). The elliptical shape of the mangalsutra is associated with the unmanifest Energy of Action of Srivishnu. This shape awakens the Central channel (Sushumna-nadi) of the woman. Hence, it helps the prakruti in the form of woman to merge with Shiv in the form of man. As per the design of the mangalsutra, its effect is expressed either at the Sagun or Nirgun level.
In the mangalsutra of Sagun design, in each thread after every nine black beads, two gold beads are strung. For the woman wearing a mangalsutra of Sagun design to acquire its complete benefit, her minimum spiritual level has to be 30 percent.
In the mangalsutra of Nirgun design, only black beads are strung and gold beads are not present. For the woman wearing a mangalsutra of Nirgun design to acquire its complete benefit, her minimum spiritual level has to be 50 percent.
Importance of use of mangalsutra of Sagun and Nirgun level by a woman affected by negative energy:
  Sagun
level Nirgun
level
1. Distress by ghosts,
    ancestors etc. 50% 20%
2. Distress by sorcerers
    (mantriks) 30% 30%
If there is distress due to sorcerers (mantriks), that is, the powerful demonic energies of the Hell, the woman can wear mangalsutra either of Sagun or Nirgun design. Women of more than 60 percent spiritual level should wear mangalsutra of Nirgun level for protection from the mantriks of the sixth or seventh Hell.
1.7 Benefits of gold beads strung in the mangalsutra

Waves of the Absolute Fire Element (Tej-tattva) in the Universe are attracted to the gold beads of the mangalsutra.
Due to the black beads, waves of black energy are attracted which are disintegrated by the Tej-tattva waves emitted by the gold.
A protective sheath is generated around the woman’s body.
The Sun-channel (Surya-nadi) of the woman remains in an activated state because of which the Energy Principle (Shakti-tattva) inherent in it is awakened.
Due to disintegration of the black energy attracted to the black beads, the woman is less affected by evil eye. With this the importance of gold in destroying the negative vibrations with Tej-Shakti is evident.
1.8 Why do we say that mangalsutra has lost its sanctity, if it breaks?
Many a times, a mangalsutra can break without any apparent reason. Breaking of a mangalsutra is a bad omen. On breaking the beads get charged with black energy, that is, due to the black energy their weight increases. Sattvikta of the beads is lost. From this sense, the action or act of breaking of a mangalsutra amounts to it losing its sanctity.
Effect of breaking of a mangalsutra without any reason: Breaking of a mangalsutra is a symptom of severe distress arising out of black magic performed on a woman. As a result, there is a possibility that the woman will have fatal thoughts of self-harm, suicide, death in an accident, killing someone etc. In this process, the mantriks kill the husband with black magic and transmit black energy on the wife too. The mantriks make a replica doll of the woman and transmit black energy on it through some ritual. Then distressing vibrations are also transmitted into the objects associated with the woman, which are attracted by the black beads of the mangalsutra. As a result, the mangalsutra breaks. Only God or Guru’s grace can protect from all such distress.
Spiritual experience: Breaking of the new small mangalsutra within fifteen days and the bigger mangalsutra too eight days later: On the night of 12th November 2008, her small mangalsutra suddenly broke and the beads scattered. This mangalsutra with a small muhurtamani was earlier strung in a thread and just fifteen days earlier, she had got it strung in gold. She wondered if this had happened due to the distress caused by negative energies ! Thereafter, on 19th November 2008, the bigger mangalsutra around her neck also broke. This example validates the precept that ‘The mangalsutra can break due to distress caused by negative energies’. – A seeker.
1.9 Why Scriptures do not allow widows to wear a mangalsutra?
There are two chief reasons for this.
Waves / Vibrations associated with the husband’s desire are present in the mangalsutra, due to which the subtle body of the deceased husband can get trapped: Waves associated with the husband’s desire are present in the mangalsutra. After the death of the husband, some women continue to wear mangalsutra as fashion. Thus, with the help of the vibrations associated with the husband’s desires, his subtle body can get trapped.
Onward journey of the subtle body of the husband is obstructed: Looking at the mangalsutra reminds the woman of her husband and his subtle body has to return to the Earth region. Hence, the onward journey of the subtle body of the husband is obstructed.
‘So what if my husband is no more?’, with this thought intellectual women nowadays continue to wear the mangalsutra even after they are widowed. This act harms the woman as well as her deceased husband at the spiritual level. Hence, one should determinedly abide by religious Conduct. Mangalsutra is a marital bond. Its objective is to remind the woman of this bond and restrain her from behaving as per her own wishes.
1.10 Why do men not have to wear a mangalsutra?
Every Conduct for men and women has been propounded with a specific objective. If wearing a mangalsutra is Dharma for women, wearing a Janeu (sacred thread) is Dharma for men. On this, some people may question why is there no custom for men to wear a mangalsutra?
Since in Karmakanda, man is recognized as a father-figure, the possibility of adultery by him is less. The nature of men is basically strong, determined and conducive for leadership. Hence, in the performance of Karmakanda, the man is recognised as a father-figure. Due to the authority as a father, the possibility adultery is less. In society men are more adulterous than women. If this be so, why is it said that the possibility of adultery by man is less ?
Compared to a woman, a man’s attitude is less emotional, more introverted and rational. So there is less possibility of his being adulterous / wilful. Yet various Conducts have been prescribed for him in Hindu Dharma. In Kaliyug, men and women are equally adulterous. In this situation, what should men do to acquire the same benefits as that of wearing a mangalsutra? The answer is that when the man carries out his father-figure duties and inculcates an attitude of listening to others, it will foster unity in the family. Holy thread (Janeuu) worn by him will remind him of his father-figure duties.
2. Effects of wearing a mangalsutra and a gold chain
  Mangalsutra Gold chain
1. Level of the
    waves attracted Absolute Earth and
Absolute Water
elements Absolute Fire
element
2. Waves attracted Raja-Tama
dominant Chaitanya
dominant
3. Ability related
    to subtle
    vibrations Of attraction Of emission
4. Process related
    to Raja-Tama
    waves Attracting and
destroying Destroying
From the above table one can realise that the benefits of wearing a gold chain are more. Many women wear a gold chain instead of a mangalsutra. Some women wear a mangalsutra in which there are two cups, with beads strung on both sides.
3. Why is a gold chain not used in place of a mangalsutra?
The black beads in the mangalsutra contain waves of the Absolute Earth (Pruthvi-tattva) and Absolute Water (Apa-tattva) elements and the gold beads contain waves of the Absolute Fire element (Tej-tattva). With the union of these waves, Raja-Tama-dominant waves associated with inferior negative energies are eliminated from their origin. Hence, an average woman who wears a mangalsutra gets the ability to tolerate the war-like effects of destruction of Raja-Tama-dominant waves.
However, the Tej element dominant waves emitted by the gold affect the superior negative energies. An average woman does not possess the ability to tolerate their attacks. Hence, there is a possibility of distress to the woman. Therefore, instead of a chain, it is beneficial for a sensitive woman to wear a mangalsutra. Unmarried women and men also wear a gold chain. They too can experience distress, such as increase in body-heat.