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  • Maha Shiva RatriFebruary 24th, 2017
    आपके जीवन में शिव ही शिव हो
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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      "Namo nama Shri Guru padukabhyam"A PRAYER TO HANUMANJI IN EIGHT VERSESBaala samai ravi bhaksha liyo, Taba teenahu loka bhayo andhiyaaroTaahi so traasa bhayo jaga-ko, Yaha sankata kaahu so jaata na taaroDewan-aani kari binatee, Taba chaari diyo ravi kashta niwaaroKo nahi jaanata hai jaga may, kapi sankat mochan naam tihaaroBaali ki traasa kapeesa ba […]
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      "Namo nama Shri Guru padukabhyam"NIRVAAN ASHTAKAMMano buddhya hankaar chittaani naahamNa cha shrotra jihvey na cha ghraan netrey |Na cha vyom bhoomir na tejo na vaayuChidaanand roopah shivoham shivoham || 1 ||Na cha praan sangyo na vai panch vaayurNa vaa sapta dhaatur na vaa panch koshah |Na vaak paani paadau na chopasth paayuChidaanand roopah shiv […]
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      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
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      The one who reads with peace, This octet on Hari, Which is the destroyer of sorrow, Would definitely reach the world of Vishnu, Which is always without sorrow, And he would never undergo sorrow ever. Continue reading →
    • All About HINDUISM
      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
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    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

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Fifth Skanda

Chapter 17: The Descent of the River Ganges

(1) S’rî S’uka said: ‘At the time the incarnation of Lord Vishnu, who is directly the enjoyer of all sacrifices, took His second step [as Lord Vâmana, see 2.7: 17 ], pierced He with the nail of the big toe of His left leg the upper covering of the universe. The flow of water, that from the outside entered through the hole, does, having turned pink in washing away the red powder of His lotus feet, vanquish the sins of all the world getting in touch with it; as emanating directly from the Supreme Lord His feet it is described as completely pure and is thus given that name [the Ganges as the Vishnupadî] after it, after a long time, from the sky descended on the head of that which they call the refuge of Vishnu. (2) There, at that point, indeed does our most exalted, firmly determined devotee, the famous son [Dhruva, see 4: 8] of Uttânapâda, bathe himself in the water of the lotus feet of the family deity, with the pair of his flowerlike eyes slightly opened showing tears as a symptom of the ecstasy in his body. Having the great anxiety in his heart a good deal softened and his spontaneous devotional service to the Lord constantly increased, does he with the uncontaminated water emanating, even now bear it on his own head with great reverence. (3) Thereafter do as well the seven wise [of Marîci, Vasishthha, Atri and so on, see 3.12: 22], well known with the blessing, even at the present moment carry it on their matted hair with great honor; they indeed consider it of all austerities the ultimate perfection to be this much of continuous devotional service in bhakti-yoga with the Supreme Lord, the all pervading Vâsudeva. Simply by achieving this platform they sure were of neglect for any other means of attaining the perfection, like a [nirvis’esha-vâdi or impersonal] liberation, or for that what by persons is attained by other means of seeking salvation [like economic development, sense gratification, or religion]. (4) Thereafter does it fall down to the abode of Brahmâ, in its descent inundating the sphere of the moon so congested by the thousands and millions of types of divine palaces [vimânas, also called: ‘airplanes’] of the gods in their high conduct. (5) There it is divided into four branches each profusely flowing in the four directions towards their great reservoir the ocean, entering there with the names of Sîtâ and Alakanandâ, Cakshu and Bhadrâ. (6) The Sîtâ originating from the city of Brahmâ, flows downwards from the tops of the Kesarâcala and of other great mountains. Fallen on the top of the Gandhamâdana Mountain does it within the province of Bhadrâs’va going in the western direction enter into the salty ocean. (7) This way too falling down from the top of Mâlyavân Mountain flows the water thereafter uninterrupted in the western direction through the land of Ketumâla to enter the ocean there. (8) The Bhadrâ, from Mount Meru falling from the top of the Kumuda Mountain, in the north passes the mountains Nîla and S’ringavân to flow from those peaks northways through the entire area of Kuru to enter the ocean in the north. (9) Similarly does the Alakanandâ from Brahmâpuri by the southern side pass over many mountain tops and flows the Ganges with a greater, fiercer force, from the Hemakûtha and Himakûtha to cut through Bhârata-varsha from all sides, heading there southways for the ocean. For the one who entered it for bathing is so the result of great sacrifices like the As’vamedha and the Râjasûya at every step not difficult to obtain. (10) Many kinds of other rivers and streams run through each tract of land, and the hundreds of them should all be considered as being daughters of Mount Meru.

(11) Of all these varshas is the land known as Bhârata-varsha understood as [India] the field for working at one’s karma, while the remaining other eight varshas for the meritorious ones of good deeds are designated to be the heavenly places on earth to enjoy the pleasures of life. (12) There do all for thousands of years enjoy their lives; they who, just like gods, are as strong as a thousand elephants with bodies like thunderbolts. Youthful and in excitement about a great deal of sexual pleasure do they bond as man and woman, conceiving a child at the end of their term of mating; they have times there of harmonious living, that are like one had existing in Tretâ-Yuga [the period mankind lived in piety]. (13) In each of those lands do the godlike leaders to their own conduct of service never run short of valuables and have they in all seasons lots of flowers as well as fruits of which the branches heavily bend down. The gardens to their many divine refuges are full of beautiful trees and creepers with many lakes of crystal clear water in the valleys of the mountain ranges that demarcate their lands. In those lakes one finds all kinds of fragrant fresh lilies with humming bumblebees, enthused great swans, ducks, cranes and other aquatic birds. They enjoy all kinds of water sports there, lusty courting the attractive godlike women who, smiling with their playful glances, entertain themselves freely with great joy, an eager look and a charmed mind. (14) Certainly proves the Supreme Lord Narâyâna, the great personality, His mercy for His devotees in all these nine varshas by personally inciting the reality of the soul [through his quadruple forms of Vâsudeva, Sankarshana, Pradyumna and Aniruddha see 4.24: 35-36]; to the present day He thus stays near his devotees to accept their service (*).

(15) In Ilâvrita-varsha is certainly Lord S’iva the only overlord; for sure will any other man besides Him, with force entering there, come to know what leads to the curse of Bhavânî [His wife], and turn into a woman; on that I shall dilate later [see 9.1]. (16) In the company of Bhavânî there are ten billion women by whom the into four expanded Supreme Lord is always being served. The fourth expansion of the Supreme Personality, known as Sankarshana, is to the form of Himself in the mode of darkness the source; he, Lord S’iva, in trance meditating on Him, brings Him close as he in worship clearly chants the following. (17) The powerful Lordship says: ‘I bow for You o Supreme Lord, o greatest Original Personality and reservoir of all transcendental qualities; You are the unlimited and unmanifested One within this world whom I revere. (18) O worshipable one whose feet ward off all danger; You of whom we have all the different opulences, are the best, the ultimate shelter invaluable to the devotees to whose satisfaction You manifest Yourself in different forms; I sing the glory of You who puts an end to the repetition of birth and death, You, the Supreme Controller, who art the origin of the creation. (19) Who of us not in control of the force of anger, but aspiring to conquer the senses, willing to control, would not be of worship unto You, whose vision glancing over, is never, not even in the slightest degree, affected by the restless mind to the qualities of mâyâ? (20) For someone with an eye for the untrue do You appear with copper-red eyes, as if You’d be inebriated under the influence of mâyâ, having drunken honeysweet liquor; but it was not because of their bashfulness that the ones espoused to the serpent demon were unable to proceed in touching Your feet – it was because their senses were agitated. (21) By You, so say all the sages, is the world maintained, created and annihilated, while You Yourself are without these three; as the unlimited One, You do not feel the universes situated on the hundreds and thousands of Your hoods, as weighing more than a mustard seed. (22-23) From You, from whom there is the most powerful Lord Brahmâ, the beginning, the total energy of the incarnation of the material qualities, was I born, endowed with the threefold, who from my material prowess could settle for all the senses, the godlike and the material elements. Of You, that greater reality, of whom all this and we, the great personalities, are under control in a position like that of a vulture bound to a rope, do I and the liberated, all of us, by Your mercy, proclaim the order over the matter and the senses in this material world. (24) By the illusory energy, brought about by You, that at any given time ties the knots of karma, does a person, bewildered by the qualities of the creation, not know how to escape from being caught in it; unto that Supreme [without whom we thus can’t live], unto You in whom everything finds its end and beginning, my respectful homage.’

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