#Vigata

[cenaindie]

Vigata – Musical https://cenaindie.com/album/vigata-musical/

[lorenzospurio]

“E la chiamarono Vigata. La Sicilia nel cuore” di Pasquale Hamel. Recensione di Gabriella Maggio

La nostra epoca, ha messo in discussione la rilevanza e il concetto stesso di passato e di conseguenza anche della memoria. Tutti gli eventi, i sentimenti, le emozioni della vita sono oggi riferite a un incessante presente, disancorato dal passato, che pure è l’unico dato di fatto che ci appartiene. Non sorprende quindi che uno scrittore che va oltre le apparenze, e soprattutto uno storico come…

[vigatadepera]

There are many things to do in the day and it is difficult to have time for everything, but I organize myself as best I can to draw and practice. From now on I will post more often and try to make videos for YouTube later.

[naivesilver]

AU masterpost to keep myself (and everyone else) from getting lost

So since apparently I can't stop creating New Things, I thought I could compile a comprehensive list of all tags and links to keep within reach for a change ✨I'll make sure to update it as I post more/already existing stuff grows content-wise

(Actual list under the cut obviously)

Once Upon A Time AUs

Thousand Problems Verse: The AU where Geppetto never sent his son through the wardrobe and Pinocchio was therefore hit by the curse like everyone else, destined to deal with his fairytale-esque issues alongside the more mundane ones you'd expect from a Storybrooke teenager.

Series on Ao3 - Tumblr main tag - Pinocchio's friends tag - Grace's clique tag - Parents tag

Ever After Storybrooke: OUAT/Ever After High fusion where the EAH protagonists are the children of the OUAT fairytale characters instead. Cedar Wood focused.

Tumblr tag

Stray Saplings: Originally an offshoot of the Pinocchio Swap, where every version of Pinocchio inexplicably switched universe overnight, now a self-indulgent take on August having to navigate being the (gasp) responsible adult for a few of his most traumatized counterparts

Tumblr tag

Appalachian Wine: Eliana is the Blue Fairy's biological daughter, but more importantly, she's August's older sister, and that doesn't bode well for anyone - especially her mother.

Tumblr main tag (with storyline fics) - Eliana tag

TMNT AUs

Shaking The Latch: 2003/Rise crossover where freshly mutated Lou Jitsu falls into the 2003 TMNT universe with his very young sons and gets to meet four more of them (older, brasher and way too enthusiastic about babysitting), plus himself 2.0 (and isn't that the scariest prospect).

Ao3 link - Tumblr tag

Sonic AUs

Salvector AU: Italian classic Inspector Montalbano, but with Sonic characters. Chief of Vigata City police Vector has to investigate the bizarre murder of Dr Starline, even after all suspects seem to fall on the scientist's uncommon ward.

Ao3 link - Tumblr tag

Belle & The Gang: Instead of taking Belle back to the Restoration HQ after rescuing her, the Chaotix take her in. Disaster ensues, but maybe there's space for some healing, too.

Series on Ao3

Miscellanea AUs

Frater Meus (Lies of P videogame): Post Real Boy ending. Carlo, recently resurrected, uses his influence to bring Romeo and P back to his side, one angry but uncertain about the best course of action, the other in a shape that suits the nature of his original creation - a scared child who got his heart ripped out. In a city still in shambles, with a son that aches for his younger brother, Geppetto really should sleep with an eye open.

Series on Ao3

Sunset/Spring (Pokemon Legends Arceus): Akari, the girl from the future, is not half-grown and capable of pulling her own weight, but a small child with no memory whose presence cannot be explained. Just what is Arceus' plan, exactly?

Series on Ao3

Signs (Disney Descendants): Lampwick finds his way back to Pinocchio before the Isle of the Lost is sealed, and they build their own family from then on, old grudges be damned.

Series on Ao3

Baby Cedar & Uncle Wick (Ever After High): Cedar Wood's childhood and growth, surrounded by a doting grandfather, a protective father and a "friend" of her father's who is not always the best of influences.

Series on Ao3 - Tumblr ficlet #1 - Tumblr ficlet #2

[percorsivisivi]

Loggiato del Sinatra - Ispica, Sicilia.

Il Loggiato del Sinatra, imponente e inaspettato, si trova a Ispica (Ragusa). È la piazza antistante la Basilica di Santa Maria Maggiore e venne progettato da Vincenzo Sinatra. Si tratta di una struttura semi-ellittica, su modello del colonnato del Bernini a San Pietro, con ventisei aperture. Fra il 1750 e il 1761 il palermitano Giuseppe Gianforma completò gli stucchi. E' stata location per il film Divorzio all'italiana, film di oltre 60 anni fa, con Marcello Mastroianni, Lando Buzzanca e Stefania Sandrelli. Di recente, nel 2018,  sono state girate diverse scene de La mossa del cavallo - C'era una volta Vigata, film tratto dal primo romanzo di Andrea Camilleri.

[vivekkumar66335]

bhakthi yoga in bagwat gita

  BHAKTHI YOGA -  ISHWAR PRANIDHAN   -    IS ONE OF THE WAYS OF ACHEVING HIGHER LEVELS OF THOUGHTS (FOCUS OF MIND), EXPLAINED IN IN  BHAGWAT GITA

yato yato niśhcharati manaśh chañchalam asthiram tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet

yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should 

 Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

prashanta-manasam hyenam yoginam sukham uttamam upaiti shanta-rajasam brahma-bhutam akalmasham

praśhānta—peaceful; manasam—mind; hi—certainly; enam—this; yoginam—yogi; sukham uttamam—the highest bliss; upaiti—attains; śhānta-rajasam—whose passions are subdued; brahma-bhūtam—endowed with God-realization; akalmaṣham—without sin

 Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.

yunjann evam sadatmanam yogi vigata-kalmashah sukhena brahma-sansparsham atyantam sukham ashnute

yuñjan—uniting (the self with God); evam—thus; sadā—always; ātmānam—the self; yogī—a yogi; vigata—free from; kalmaṣhaḥ—sins; sukhena—easily; brahma-sansparśham—constantly in touch with the Supreme; atyantam—the highest; sukham—bliss; aśhnute—attains

 The self-controlled yogi, thus uniting the self with God, becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.

sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision

sarva-bhuta-stham atmanam sarva-bhutani chatmani ikshate yoga-yuktatma sarvatra sama-darshanah

The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost

yo mam pashyati sarvatra sarvam cha mayi pashyati tasyaham na pranashyami sa cha me na pranashyati

For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.

" One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke."

People sometimes recoil from their duty because they see a defect in it. Here, Shree Krishna states that no work is free from defect, just as fire naturally has smoke on top of it.

 For example, we cannot breathe without killing millions of microbes.

If we cultivate the land, we destroy innumerable microorganisms.

 If we succeed against competition in business, we deprive others of wealth.

 When we eat, we deprive another of food.

[boomerissimo]

Montalbano e Camilleri: quando due giustizieri arrivano nel mondo reale

Montalbano e Camilleri: due “giustizieri” anche nella vita reale #boomerissimo #commissariomontalbano #camilleri #Montalbano #fiction

Montalbano è un portatore di giustizia, sia pure nella fiction. A volte capita però che certi personaggi escano dalla fantasia per agire nel mondo reale.  Possiamo parlare fino a perdere la voce, ma non riusciremo mai a capire fino in fondo le ragioni del successo del commissario di Vigata, Salvo Montalbano. I due giustizieri – Boomerissimo.it Un busillis anche per il suo “papà”, Andrea…

[kapilagita]

కపిల గీత - 296 / Kapila Gita - 296

🌹. కపిల గీత - 296 / Kapila Gita - 296 🌹 🍀. కపిల దేవహూతి సంవాదం 🍀 ✍️. ప్రసాద్‌ భరధ్వాజ 🌴 7. మానవజన్మను పొందే జీవుని గతిని వర్ణించుట - 27 🌴 27. తుద��త్యామత్వచం దంశాః మశకా మత్కుణాదయః| రుదంతం విగతజ్ఞానం కృమయః కృమికం యథా॥

తాత్పర్యము : ఆ శిశువు యొక్క చర్మము మిగుల కోమలముగా ఉండును. కుట్టు స్వభావము గల దోమలు, నల్లులు మొదలగునవి పెద్ద కీటకములు, చిన్న కీటకములను వలె ఆ శిశువును బాధించును. మాతృగర్భము నందు ఉన్నప్పుడు అతనికి కలిగిన జ్ఞానము నశించుట వలన, ఆ శిశువు ఏడ్చుట దప్ప మరియేమియు చేయజాలడు.

వ్యాఖ్య : విగత జ్ఞానం అనే పదానికి అర్థం, శిశువు ఉదరంలో అభివృద్ధి చేసిన ఆధ్యాత్మిక జ్ఞానం అప్పటికే మాయ యొక్క ప్రభావం వలన పోయింది. వివిధ రకాల ఆటంకాలు మరియు పొత్తికడుపు నుండి బయటపడటం వలన, పిల్లవాడు తన మోక్షం కోసం ఏమి ఆలోచించాడో గుర్తుంచుకోలేడు. ఒక వ్యక్తి కొంత ఆధ్యాత్మిక జ్ఞానాన్ని పొందినప్పటికీ, సందర్భానుసారంగా అతను దానిని మరచిపోయే అవకాశం ఉందని భావించ బడుతుంది. పిల్లలు మాత్రమే కాకుండా వృద్ధులు కూడా తమ కృష్ణ చైతన్యాన్ని కాపాడుకోవడానికి మరియు దాని ప్రతికూల పరిస్థితులను నివారించడానికి చాలా జాగ్రత్తగా ఉండాలి. తద్వారా వారు తమ ప్రధాన కర్తవ్యాన్ని మరచిపోరు.

సశేషం..

🌹 🌹 🌹 🌹 🌹

🌹 Kapila Gita - 296 🌹 🍀 Conversation of Kapila and Devahuti 🍀 📚 Prasad Bharadwaj 🌴 7. Lord Kapila's Instructions on the Movements of the Living Entities - 27 🌴 27. tudanty āma-tvacaṁ daṁśā maśakā matkuṇādayaḥ rudantaṁ vigata-jñānaṁ kṛmayaḥ kṛmikaṁ yathā MEANING : In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.

PURPORT : The word vigata jñānam means that the spiritual knowledge which the child developed in the abdomen is already lost to the spell of māyā. Owing to various kinds of disturbances and to being out of the abdomen, the child cannot remember what he was thinking of for his salvation. It is assumed that even if a person acquires some spiritually uplifting knowledge, circumstantially he is prone to forget it. Not only children but also elderly persons should be very careful to protect their sense of Kṛṣṇa consciousness and avoid unfavorable circumstances so that they may not forget their prime duty.

Continues...

🌹 🌹 🌹 🌹 🌹

[chaitanyavijnanam]

కపిల గీత - 296 / Kapila Gita - 296

🌹. కపిల గీత - 296 / Kapila Gita - 296 🌹 🍀. కపిల దేవహూతి సంవాదం 🍀 ✍️. ప్రసాద్‌ భరధ్వాజ 🌴 7. మానవజన్మను పొందే జీవుని గతిని వర్ణించుట - 27 🌴 27. తుదంత్యామత్వచం దంశాః మశకా మత్కుణాదయః| రుదంతం విగతజ్ఞానం కృమయః కృమికం యథా॥

తాత్పర్యము : ఆ శిశువు యొక్క చర్మము మిగుల కోమలముగా ఉండును. కుట్టు స్వభావము గల దోమలు, నల్లులు మొదలగునవి పెద్ద కీటకములు, చిన్న కీటకములను వలె ఆ శిశువును బాధించును. మాతృగర్భము నందు ఉన్నప్పుడు అతనికి కలిగిన జ్ఞానము నశించుట వలన, ఆ శిశువు ఏడ్చుట దప్ప మరియేమియు చేయజాలడు.

వ్యాఖ్య : విగత జ్ఞానం అనే పదానికి అర్థం, శిశువు ఉదరంలో అభివృద్ధి చేసిన ఆధ్యాత్మిక జ్ఞానం అప్పటికే మాయ యొక్క ప్రభావం వలన పోయింది. వివిధ రకాల ఆటంకాలు మరియు పొత్తికడుపు నుండి బయటపడటం వలన, పిల్లవాడు తన మోక్షం కోసం ఏమి ఆలోచించాడో గుర్తుంచుకోలేడు. ఒక వ్యక్తి కొంత ఆధ్యాత్మిక జ్ఞానాన్ని పొందినప్పటికీ, సందర్భానుసారంగా అతను దానిని మరచిపోయే అవకాశం ఉందని భావించ బడుతుంది. పిల్లలు మాత్రమే కాకుండా వృద్ధులు కూడా తమ కృష్ణ చైతన్యాన్ని కాపాడుకోవడానికి మరియు దాని ప్రతికూల పరిస్థితులను నివారించడానికి చాలా జాగ్రత్తగా ఉండాలి. తద్వారా వారు తమ ప్రధాన కర్తవ్యాన్ని మరచిపోరు.

సశేషం..

🌹 🌹 🌹 🌹 🌹

🌹 Kapila Gita - 296 🌹 🍀 Conversation of Kapila and Devahuti 🍀 📚 Prasad Bharadwaj 🌴 7. Lord Kapila's Instructions on the Movements of the Living Entities - 27 🌴 27. tudanty āma-tvacaṁ daṁśā maśakā matkuṇādayaḥ rudantaṁ vigata-jñānaṁ kṛmayaḥ kṛmikaṁ yathā MEANING : In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.

PURPORT : The word vigata jñānam means that the spiritual knowledge which the child developed in the abdomen is already lost to the spell of māyā. Owing to various kinds of disturbances and to being out of the abdomen, the child cannot remember what he was thinking of for his salvation. It is assumed that even if a person acquires some spiritually uplifting knowledge, circumstantially he is prone to forget it. Not only children but also elderly persons should be very careful to protect their sense of Kṛṣṇa consciousness and avoid unfavorable circumstances so that they may not forget their prime duty.

Continues...

🌹 🌹 🌹 🌹 🌹

[conmuchogustoleemos]

De bestias y aves. Pilar Adón

Jueves 21 de diciembre de 2023

Nuevo encuentro del Club de Lectura “Con mucho gusto”, con sede en la biblioteca Reina Sofía, para comentar la lectura de De bestias y aves, de Pilar Adón (Galaxia Gutenberg, 2022)

De bestias y aves, de Pilar Adón (Galaxia Gutenberg, 2022)

Betania. Un nuevo lugar que nos ofrece la literatura y que se puede sumar a otros como Macondo, Comala, Vigata o Yoknapatawpha. Y en Betania Coro, pintora de éxito que en su huida llega al mítico lugar y a una casa donde las mujeres reinan y gobiernan, todas igual vestidas. Con este comienzo Pilar Adón va perfilando las páginas de esta excepcional novela, Premio Nacional de Narrativa 2023, en la que vuelca gran parte de sus constantes narrativas aparecidas en obras narrativas anteriores como Las efímeras y Las hijas de Sara, en las que cobra especial relevancia la casa y el tratamiento de la naturaleza.

De bestias y aves surge en el panorama de las letras españolas con fuerza al mostrar las difusas fronteras entre la realidad y la ficción, o el sueño, y en el que la naturaleza cobra un significado decisivo como lugar abierto que se configura como un personaje amenazante. Cora la protagonista, conduciendo sin rumbo en la noche, llega a los confines de un lugar insólito, temeroso y huidizo, que es habitado por extrañas mujeres de distintas edades, que la reciben como a un conocido y que le ofrecen su hospitalidad. De ahí surge la trama de una novela formalmente muy poética en la que el lector tendrá que asumir el pacto de ficción que se le ofrece. Como si tuviera ataduras, la protagonista no podrá encontrar el camino de salida de esa casa y de ese espacio, físico y humano, que percibe hostil y asfixiante. Los animales, perros e insectos de forma llamativa, también las aves que surcan los límites del lago, el agua y los árboles ejercen sobre ella una fuerza casi telúrica, que le obliga a una permanencia no deseada, pero tampoco evitada. Por dentro, un duelo no resuelto, y cierto sentimiento de culpabilidad por la hermana muerta hacen que Cora se sume a esa realidad paralela que la casa y sus habitantes le ofrecen a través de un viaje interior revelador.

Desde el punto de vista de la trama, el comienzo in medias res aumenta el desconcierto ante una situación a la que la protagonista Cora se ve abocada y que el lector no comprende. Poco a poco la novela se va volviendo más lírica al tiempo que aumenta la angustia y la asfixia. Con todo, se trata de una obra que exige la participación del lector por cuanto las interpretaciones posibles son muchas, y dependen, en último caso, de lo que el receptor busque en una historia tan peculiar.

No cabe duda de que estamos ante una obra diferente, extraña y poderosa, que va creciendo en intensidad a medida que su prosa se envuelve en un lirismo que relata el miedo, la soledad, la huida, la culpa y, en último caso, el duelo. Los espacios físicos marcan la herida interior y en De bestias y aves esta circunstancia exige, sin duda y como antes señalamos, la colaboración del lector para darle un sentido al conjunto.

Los miembros del club de lectura se sintieron desconcertados y describieron la atmósfera narrativa con varios términos contundentes por sí mismos; se habló de pesadilla, de asfixia, de hostilidad, de soledad, de mundo onírico amenazante. En cualquier caso, la fuerza de la prosa de Adón en esta obra hizo que mientras a algunos les impidió seguir la lectura por angustia, a otros les resultó excesiva; finalmente, muchos reconocieron la maestría, poeticidad y lirismo del lenguaje como uno de los mayores aciertos de la novela.

Es justo terminar estas líneas recordando que, en esta ocasión, fue un miembro del club, Asunción de la Villa, quien propuso la lectura De bestias y aves, y desde aquí mi agradecimiento porque para quien estas líneas escribe, ha sido un auténtico placer, un deleite literario de los mayores en los últimos tiempos.

¡¡¡Feliz Navidad!!!

[delectablywaywardbeard-blog]

Porto Empedocle. In discarica la lettera di Andrea Camilleri, donava "Vigata"

È stato ritrovato in una discarica il documento del 2003 con cui Andrea Camilleri concedeva, al Comune di Porto Empedocle, l’utilizzo del termine “Vigata” accanto alla dicitura “Città di Porto Empedocle”. Il sindaco di Porto Empedocle, Calogero Martello commenta: “Si tratta di un fatto molto grave, che mi ha condotto ad avviare con urgenza un’indagine interna al Comune per verificare come, quando…

[thevaisnava]

TEXTS 11-12 śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ nāty-ucchritaṁ nāti-nīcaṁ cailājina-kuśottaram tatraikāgraṁ manaḥ kṛtvā yata-cittendriya-kriyaḥ upaviśyāsane yuñjyād yogam ātma-viśuddhaye SYNONYMS śucau—in a sanctified; deśe—land; pratiṣṭhāpya—placing; sthiram—firm; āsanam—seat; ātmanaḥ—his own; na—not; ati—too; ucchritam—high; na—nor; ati—too; nīcam—low; caila—ajina—of soft cloth and deerskin; kuśa—and kuśa grass; uttaram—covering; tatra—thereupon; eka—agram—with one attention; manaḥ—mind; kṛtvā—making; yata-citta—controlling the mind; indriya—senses; kriyaḥ—and activities; upaviśya—sitting; āsane—on the seat; yuñjyāt—should execute; yogam-yoga practice; ātma—the heart; viśuddhaye—for clarifying. TRANSLATION To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point. PURPORT "Sacred place" refers to places of pilgrimage. In India the yogīs, the transcendentalists or the devotees, all leave home and reside in sacred places such as Prayāga, Mathurā, Vṛndāvana, Hṛṣīkeśa and Hardwar and in solitude practice yoga where the sacred rivers like the Yamunā and the Ganges flow. But often this is not possible, especially for Westerners. The so-called yoga societies in big cities may be successful in earning material benefit, but they are not at all suitable for the actual practice of yoga. One who is not self-controlled and whose mind is not undisturbed cannot practice meditation. Therefore, in the Bṛhan-nāradīya Purāṇa it is said that in Kali-yuga (the present yuga, or age), when people in general are short-lived, slow in spiritual realization and always disturbed by various anxieties, the best means of spiritual realization is chanting the holy name of the Lord. harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [Cc. Ādi 17.21] "In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." TEXTS 13-14 samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ samprekṣya nāsikāgraṁ svaṁ diśaś cānavalokayan praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto yukta āsīta mat-paraḥ SYNONYMS samam—straight; kāya—body; śiraḥ—head; grīvam—and neck; dhārayan—holding; acalam—unmoving; sthiraḥ—still; samprekṣya—looking; nāsikā—of the nose; agram—at the tip; svam—own; diśaḥ—on all sides; ca—also; anavalokayan—not looking; praśānta—unagitated; ātmā—mind; vigata—bhīḥ—devoid of fear; brahmacāri—vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; saṁyamya—completely subduing; mat—upon Me (Kṛṣṇa); cittaḥ—concentrating the mind; yuktaḥ—the actual yogi; āsīta—should sit; mat—Me; paraḥ—the ultimate goal. TRANSLATION One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life. PURPORT The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The yoga process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one's heart. One who has no program to realize this viṣṇu-mūrti is uselessly engaged in mock yoga practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the viṣṇu-mūrti situated in one's heart is the object of yoga practice. To realize this viṣṇu-mūrti

within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called yoga class and thus become a yogī. One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said: karmaṇā manasā vācā sarvāvasthāsu sarvadā sarvatra maithuna-tyāgo brahmacaryaṁ pracakṣate "The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words and mind-at all times, under all circumstances, and in all places." No one can perform correct yoga practice through sex indulgence. Brahmacarya is taught, therefore, from childhood, when one has no knowledge of sex life. Children at the age of five are sent to the guru-kula, or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming brahmacārīs. Without such practice, no one can make advancement in any yoga, whether it be dhyāna, jñāna or bhakti. One who, however, follows the rules and regulations of married life, having a sexual relationship only with his wife (and that also under regulation), is also called a brahmacārī. Such a restrained householder brahmacārī may be accepted in the bhakti school, but the jñāna and dhyāna schools do not even admit householder brahmacārīs. They require complete abstinence without compromise. In the bhakti school, a householder brahmacārī is allowed controlled sex life because the cult of bhakti-yoga is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the Bhagavad-gītā (2.59) it is said: viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste. Vigata-bhīḥ. One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The Bhāgavatam (11.2.37) says, bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ. Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of yoga practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all yogīs. The principles of the yoga system mentioned herein are different from those of the popular so-called yoga societies. TEXT 15 yuñjann evaṁ sadātmānaṁ yogī niyata-mānasaḥ śāntiṁ nirvāṇa-paramāṁ mat-saṁsthām adhigacchati SYNONYMS yuñjan—practicing; evam—as mentioned above; sadā—constantly; ātmānam—body, mind and soul; yogī—the mystic transcendentalist; niyata-mānasaḥ—with a regulated mind; śāntim—peace; nirvāṇa-paramām—cessation of material existence; mat—saṁsthām—the spiritual sky (the kingdom of God); adhigacchati—does attain. TRANSLATION Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [or the abode of Kṛṣṇa] by cessation of material existence. PURPORT The ultimate goal in practicing yoga is now clearly explained. Yoga practice is not meant for attaining any kind of material facility; it is to enable the cessation of all material existence. One who seeks an improvement in health or aspires after material perfection is no yogī according to Bhagavad-gītā. Nor does cessation of material existence entail one's entering into "the void," which is only a myth. There is no void anywhere within the creation of the Lord. Rather, the cessation of material existence enables one to enter into the spiritual sky, the abode of the Lord.

The abode of the Lord is also clearly described in the Bhagavad-gītā as that place where there is no need of sun, moon or electricity. All the planets in the spiritual kingdom are self-illuminated like the sun in the material sky. The kingdom of God is everywhere, but the spiritual sky and the planets thereof are called paraṁ dhāma, or superior abodes. A consummate yogī, who is perfect in understanding Lord Kṛṣṇa, as is clearly stated herein by the Lord Himself (mat-cittaḥ, mat-paraḥ, mat-sthānam), can attain real peace and can ultimately reach His supreme abode, Kṛṣṇaloka, known as Goloka Vṛndāvana. In the Brahma-saṁhitā (5.37) it is clearly stated, goloka eva nivasaty akhilātma-bhūtaḥ: the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramātmā as well by dint of His superior spiritual energies. No one can reach the spiritual sky (Vaikuṇṭha) or enter into the Lord's eternal abode (Goloka Vṛndāvana) without the proper understanding of Kṛṣṇa and His plenary expansion Viṣṇu. Therefore a person working in Kṛṣṇa consciousness is the perfect yogī, because his mind is always absorbed in Kṛṣṇa's activities (sa vai manaḥ kṛṣṇa-pādāravindayoḥ [SB 9.4.18]). In the Vedas also (Śvetāśvatara Upaniṣad 3.8) we learn, tam eva viditvāti mṛtyum eti: "One can overcome the path of birth and death only by understanding the Supreme Personality of Godhead, Kṛṣṇa." In other words, perfection of the yoga system is the attainment of freedom from material existence and not some magical jugglery or gymnastic feats to befool innocent people. TEXT 16 nāty-aśnatas 'tu yogo 'sti na caikāntam anaśnataḥ na cāti-svapna-śīlasya jāgrato naiva cārjuna SYNONYMS na—never; ati—too much; aśnataḥ—of one who eats; tu—but; yogaḥ—linking with the Supreme; asti—there is; na—nor; ca—also; ekāntam—overly; anaśnataḥ—abstaining from eating; na—nor; ca—also; ati—too much; svapna-śīlasya—of one who sleeps; jāgrataḥ—or one who keeps night watch too much; na—not; eva—ever; ca—and; arjuna—O Arjuna. TRANSLATION There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough. PURPORT Regulation of diet and sleep is recommended herein for the yogīs. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kṛṣṇa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga. TEXT 17

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogo bhavati duḥkha-hā SYNONYMS yukta—regulated; āhāra—eating; vihārasya—recreation; yukta—regulated; ceṣṭasya—of one who works for maintenance; karmasu—in discharging duties; yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaḥ—practice of yoga; bhavati—becomes; duḥkha—hā—diminishing pains. TRANSLATION He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system. PURPORT Extravagance in the matter of eating, sleeping, defending and mating—which are demands of the body—can block advancement in the practice of yoga. As far as eating is concerned, it can be regulated only when one is practiced to take and accept prasādam, sanctified food. Lord Kṛṣṇa is offered, according to the Bhagavad-gītā (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness. As far as sleeping is concerned, a Kṛṣṇa conscious person is always alert in the discharge of his duties in Kṛṣṇa consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kālatvam: [Cc. Madhya 23.18-19] a Kṛṣṇa conscious person cannot bear to pass a minute of his life without being engaged in the service of the Lord. Therefore, his sleeping is kept to a minimum. His ideal in this respect is Śrīla Rūpa Gosvāmī, who was always engaged in the service of Kṛṣṇa and who could not sleep more than two hours a day, and sometimes not even that. Ṭhākura Haridāsa would not even accept prasādam nor even sleep for a moment without finishing his daily routine of chanting with his beads three hundred thousand names. As far as work is concerned, a Kṛṣṇa conscious person does not do anything which is not connected with Kṛṣṇa's interest, and thus his work is always regulated and is untainted by sense gratification. Since there is no question of sense gratification, there is no material leisure for a person in Kṛṣṇa consciousness. And because he is regulated in all his work, speech, sleep, wakefulness and all other bodily activities, there is no material misery for him. TEXT 18 yadā viniyataṁ cittam ātmany evāvatiṣṭhate nispṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā SYNONYMS yadā—when; viniyatam—particularly disciplined; cittam—the mind and its activities; ātmani—in the transcendence; eva—certainly; avatiṣṭhate—becomes situated; nispṛhaḥ—devoid of desire; sarva—for all kinds of; kāmebhyaḥ—material sense gratification; yuktaḥ—well situated in yoga; iti—thus; ucyate—is said to be; tadā—at that time. TRANSLATION When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in transcendence—devoid of all material desires—he is said to be well established in yoga. PURPORT The activities of the yogī are distinguished from those of an ordinary person by his characteristic cessation from all kinds of material desires—of which sex is the chief. A perfect yogī is so well disciplined in the activities of the mind that he can no longer be disturbed by any kind of material desire. This perfectional stage can automatically be attained by persons in Kṛṣṇa consciousness, as stated in the Śrīmad-Bhāgavatam (9.4.18-20): sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane karau harer mandira-mārjanādiṣu śrutiṁ cakārācyuta-sat-kathodaye mukunda-liṅgālaya-darśane dṛśau tad-bhṛtya-gātra-sparśe 'ṅga-saṅgamam ghrāṇaṁ ca tat-pāda-saroja-saurabhe śrīmat-tulasyā rasanāṁ tad-arpite pādau hareḥ kṣetra-padānusarpaṇe śiro hṛṣīkeśa-padābhivandane kāmaṁ ca dāsye na tu kāma-kāmyayā yathottama-śloka-janāśrayā ratiḥ "King Ambarīṣa first of all engaged his mind on the lotus feet of Lord Kṛṣṇa; then, one after another, he engaged his words in describing the transcendental qualities of the Lord, his hands in mopping

the temple of the Lord, his ears in hearing of the activities of the Lord, his eyes in seeing the transcendental forms of the Lord, his body in touching the bodies of the devotees, his sense of smell in smelling the scents of the lotus flowers offered to the Lord, his tongue in tasting the tulasī leaf offered at the lotus feet of the Lord, his legs in going to places of pilgrimage and the temple of the Lord, his head in offering obeisances unto the Lord, and his desires in executing the mission of the Lord. All these transcendental activities are quite befitting a pure devotee." This transcendental stage may be inexpressible subjectively by the followers of the impersonalist path, but it becomes very easy and practical for a person in Kṛṣṇa consciousness, as is apparent in the above description of the engagements of Mahārāja Ambarīṣa. Unless the mind is fixed on the lotus feet of the Lord by constant remembrance, such transcendental engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called arcana, or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general—especially those who are not in the renounced order of life—transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called yukta in the Bhagavad-gītā. TEXT 19 yathā dīpo nivāta-stho neṅgate sopamā smṛtā yogino yata-cittasya yuñjato yogam ātmanaḥ SYNONYMS yathā—as; dīpaḥ—a lamp; nivāta-sthaḥ—in a place without wind; na—does not; iṅgate—waver; sā—this; upamā—comparison; smṛtā—is considered; yoginaḥ—of the yogī; yata-cittasya—whose mind is controlled; yuñjataḥ—constantly engaged; yogam—in meditation; ātmanaḥ—on transcendence. TRANSLATION As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent self. PURPORT A truly Kṛṣṇa conscious person, always absorbed in transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place. TEXTS 20-23 yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvataḥ yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjñitam SYNONYMS yatra—in that state of affairs where; uparamate—cease (because one feels transcendental happiness); cittam—mental activities; niruddham—being restrained from matter; yoga-sevayā—by performance of yoga; yatra—in which; ca—also; eva—certainly; ātmanā—by the pure mind; ātmānam—the self; paśyan—realizing the position of; ātmani—in the self; tuṣyati—one becomes satisfied; sukham—happiness; ātyantikam—supreme; yat—which; tat—that; buddhi—by intelligence; grāhyam—accessible; atīndriyam—transcendental; vetti—one knows; yatra—wherein; na—never; ca—also; eva—certainly; ayam—he; sthitaḥ—situated; calati—moves; tattvataḥ—from the truth; yam—that which; labdhvā—by attainment; ca—also; aparam—any other; lābham—gain; manyate—considers; na—never; adhikam—more; tataḥ—than that; yasmin—in which; sthitaḥ—being situated; na—never; duḥkhena—by miseries; guruṇā api—even though very difficult; vicālyate—becomes shaken; tam—that; vidyāt—you must know; duḥkha-saṁyoga—of the miseries of material contact; viyogam—extermination; yoga-saṁjñitam—called trance in yoga. TRANSLATION In the stage of perfection called trance, or samādhi, one's mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses.

Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact. PURPORT By practice of yoga one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogī realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure, out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the nondualist, but in this verse transcendental pleasure—realized through transcendental senses—is accepted. And this is corroborated by Patañjali Muni, the famous exponent of the yoga system. The great sage declares in his Yoga-sūtras (3.34): puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam [Cc. Antya 20.12], or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahā-dāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam (2.10.6) this is called svarūpeṇa vyavasthitiḥ. The Bhagavad-gītā also confirms this situation in this verse. After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service to the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the "real life of the living entity." Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti, or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtra (1.1.12) as ānanda-mayo 'bhyāsāt. This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhakti-yoga will be vividly described in the Seventh Chapter of Bhagavad-gītā. In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, he is said to have achieved samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery.

Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way. The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga. As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga, or in Kṛṣṇa consciousness, does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness, or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā (2.14), āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.

[prabhupadanugas]

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः | सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्र्नुते || २८ || yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ sukhena brahma-saṁsparśam atyantaṁ sukham aśnute Steady in the Self, being freed from all material contamination, the yogī achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness. Self-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called brahma-saṁsparśa. https://gloriousgita.com/verse/en/6/28 https://bhagavad-gita.org/Gita/verse-06-23.html https://youtube.com/c/HearSrilaPrabhupada https://www.bhagavad-gita.us/famous-reflections-on-the-bhagavad-gita/ #bhagavatam #srimadbhagavatam #vishnu #vishnupuran #harekrishna #harekrsna #harekrishna #harekrisna #prabhupada #bhagavadgita #bhagavadgitaasitis #bhagavadgītā #srilaprabhupada #srilaprabhupad #srilaprabhupadaquotes #asitis #india #indian #wayoflife #religion #goals #goaloflife #spiritual #bhakti #bhaktiyoga #chant #prasadam #picoftheday #photo #beautiful #usa https://sites.google.com/view/sanatan-dharma https://m.facebook.com/HDG.A.C.Bhaktivedanta.Svami.Srila.Prabhupada.Uvaca/ https://www.instagram.com/p/Cj17RedoZw1/?igshid=NGJjMDIxMWI=

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Montalbano

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Donnalucata 22 ottobre 2021.

Donnalucata è la frazione più popolosa di Scicli. Il grazioso borgo affacciato sul Mediterraneo dista dal centro solo 7 chilometri ed è caratterizzato da due grandi spiagge, quella di Micenci e la spiaggia di Ponente.

La spiaggia di Micenci si trova alla fine del lungomare di via Marina, dove si apre un ampio arenile lungo oltre sei chilometri che arriva fino a Cava d’Aliga, altra frazione di Scicli. Questa spiaggia è molto amata dai locali che trascorrono qui le loro giornate di mare tra relax e sport, è molto comune trovare gente che gioca a calcio tennis, beach volley e tam beach.

Il primo tratto di spiaggia è più affollato, più si va avanti più si trovano grandi tratti di spiaggia quasi deserti. Sono molto caratteristici i frangiflutti che proteggono la costa e creano dei tratti di mare protetti e ideali per i bambini. La spiaggia di Micenci è adatta alle famiglie e coloro che amano ampi spazi e tranquillità.

La spiaggia di Ponente, delimitata dal molo del porto di Donnalucata e dalla scogliera che porta verso Playa Grande, è più piccola ma accogliente. L’arenile è separato da viale della Repubblica, una delle arterie principali della frazione, dal lungomare Lentini che si affaccia sulla spiaggia di sabbia dorata. Il molo è molto amato dai pescatori e da chi ha voglia di fare qualche tuffo!

Donnalucata è abitata da circa quattromila abitanti durante l’inverno ma arriva ad oltre diecimila durante l’estate. Sono molti gli sciclitani che si trasferiscono al mare per i mesi estivi e negli ultimi anni non mancano tanti turisti che apprezzano la tranquillità di questo piccolo centro. Il borgo non manca di nulla, sono presenti tutti i servizi essenziali, non mancano bar, ristoranti, bed and breakfast e hotel.

Il porticciolo è piccolo molto caratteristico. Non ospita grandi navi ma barchette di appassionati e piccoli pescatori che vendono il loro pescato nel mercato vicino il molo.

A Donnalucata gli insediamenti umani risalgono all’età greca. Alla fine dell’XI secolo diventò terra ambita da Saraceni e difesa dai Normanni, secondo un’antica leggenda i due popoli avrebbero combattuto un’epica battaglia sulla spiaggia di Donnalucata nel 1091. I Normanni guidati da Ruggero D’Altavilla ebbero la meglio sulle truppe dell’Emiro Bell Khan solo grazie all’intervento della Madonna delle Milizie, la Madonna guerriera a cui è dedicato un santuario a monte della frazione balneare.

Il nome della borgata deriverebbe dall’arabo Ain-lu Kat che letteralmente significa fonte delle ore, pare infatti che una fonte d’acqua dolce che pare sgorgasse solo nelle ore della preghiera. Ancora oggi fonti d’acqua dolce affiorano sul litorale di Donnalucata, la più evidente si trova sulla spiaggia di Micenci

L’aspetto urbano attuale comincia a delinearsi nell’Ottocento quando è ancora presente una netta distinzione tra le casupole dei pescatori e le ville dei nobili. Tra queste c’è Palazzo Mormino Penna, un edificio dal caratteristico prospetto di color rosso e in stile neogotico le cui decorazioni richiamano i simboli della Sicilia. Alla fine dello stesso secolo, nel 1883, viene completata anche la chiesa di Santa Caterina da Siena.

Donnalucata cresce nel Novecento, soprattutto dopo il secondo dopoguerra grazie sviluppo dell’agricoltura e della serricoltura. Oggi è un’importante meta del turismo balneare grazie alle sue due grandi spiagge quella di Ponente e quella di Micenci collegate dal lungomare di via Marina.

Proprio su questo lungomare Montalbano si trova spesso a gravitare, è qui infatti che sono ambientate molte scene della fiction. La realtà cede il passo all’immaginario e via Marina diventa il lungomare di Marinella.

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bhagwat gita god equality compassion

For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me

CONCEPT OF Bhakthi Yoga  IN  BHAGWAT GITA

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yato yato niśhcharati manaśh chañchalam asthiram

tatas tato niyamyaitad ātmanyeva vaśhaṁ nayet

yataḥ yataḥ—whenever and wherever; niśhcharati—wanders; manaḥ—the mind; chañchalam—restless; asthiram—unsteady; tataḥ tataḥ—from there; niyamya—having restrained; etat—this; ātmani—on God; eva—certainly; vaśham—control; nayet—should

 Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

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prashanta-manasam hyenam yoginam sukham uttamam

upaiti shanta-rajasam brahma-bhutam akalmasham

praśhānta—peaceful; manasam—mind; hi—certainly; enam—this; yoginam—yogi; sukham uttamam—the highest bliss; upaiti—attains; śhānta-rajasam—whose passions are subdued; brahma-bhūtam—endowed with God-realization; akalmaṣham—without sin

 Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.

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yunjann evam sadatmanam yogi vigata-kalmashah

sukhena brahma-sansparsham atyantam sukham ashnute

yuñjan—uniting (the self with God); evam—thus; sadā—always; ātmānam—the self; yogī—a yogi; vigata—free from; kalmaṣhaḥ—sins; sukhena—easily; brahma-sansparśham—constantly in touch with the Supreme; atyantam—the highest; sukham—bliss; aśhnute—attains

 The self-controlled yogi, thus uniting the self with God, becomes free from material contamination, and being in constant touch with the Supreme, achieves the highest state of perfect happiness.

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sarva-bhūta-stham—situated in all living beings; ātmānam—Supreme Soul; sarva—all; bhūtāni—living beings; cha—and; ātmani—in God; īkṣhate—sees; yoga-yukta-ātmā—one united in consciousness with God; sarvatra—everywhere; sama-darśhanaḥ—equal vision

sarva-bhuta-stham atmanam sarva-bhutani chatmani

ikshate yoga-yuktatma sarvatra sama-darshanah

The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

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yaḥ—who; mām—me; paśhyati—see; sarvatra—everywhere; sarvam—everything; cha—and; mayi—in me; paśhyati—see; tasya—for him; aham—I; na—not; praṇaśhyāmi—lost; saḥ—that person; cha—and; me—to me; na—nor; praṇaśhyati—lost

yo mam pashyati sarvatra sarvam cha mayi pashyati

tasyaham na pranashyami sa cha me na pranashyati

For those who see Me everywhere and see all things in Me, I am never lost, nor are they ever lost to Me.