#devatā

[blessed1neha]

What is the most effective way of meditation for beginners according to Hinduism?

Although meditation is the foundation of Hindu spiritual practice it has been totally neglected and there are very few acharyas and guru that actually focus on teaching this practice. But it is our great good fortune that the Buddhists have preserved and technique and actively propagate it. So for beginners I suggest you join a vipassana mediation group in your local city to learn the basics.

The key text which deals with meditation is the Yoga sūtra of Maharishi Patanjali. Meditation is also addressed in the Gītā in the chapter entitled Dhyāna Yoga. What is termed “meditation’ in English has four stages, the preliminary of course being sitting in a comfortable posture (āsana) and practicing synchronicity of breathing (praṇāyāma).

pratyahāra — sitting in a comfortable posture with the spine erect one begins to withdraw one’s attention from external stimuli while paying attention the breath. Every time the mind wander you bring it back to the breath. One can also use a mantra like so-ham or even om-shanti to regulate the breath. The breath is connected to the mind so to quieten the mind one needs to regulate the breath.

dhāraṇa — means a focusing of the now quiet mind by using a mantra or any other device to center the thoughts upon. In Tantra the recommended technique is to use the images of the gods and goddesses or an image of one’s tutelary deity (iṣṭha-devatā) visualized within the heart or above the head. Christians can use a pleasant image of peaceful Jesus — remember what you meditate upon you become, so the purpose is to achieve an identification with the deity. Using the image of a wrathful or suffering deity has its consequences unless under the direction of a competent guide. Muslims can use the image of throne (arsh) while reciting the names of Allah.

These two stages are the active part of meditation the 3rd one is passive. i.e. it happens

dhyāna — when one become completely focused on the whole process like a sportsman or a cyclist or squash player when one becomes merged with the flow and is unaware of anything else - sportsmen call it “being in the zone”.

samādhi — means total absorption and this comes only after a very very long time of regular practice of the first three stages - it can take many years to achieve.

[mysticalblizzardcolor]

"Lord Kṛṣṇa enchants the world, but Śrī Rādhā enchants even Him. Therefore She is the supreme goddess of all." CC Ādi 4.95  

"Therefore Rādhā is parama-devatā, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe." CC Ādi 4.89

“The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love.”  CC Antya 20.14

[dominousworld]

IL FENOMENO TANTRISMO

di Luca Rudra Vincenzini Il tantrismo è un fenomeno altamente differenziato. Innanzitutto annovera scuole tra diverse compagini filosofiche: bauddha, śaiva, śākta, saurya, vaiṣṇava, jaina, gāruḍa, cīnācāra, finanche shingon in Giappone e in indonesia. Le pratiche all’interno di queste scuole si distinguono per divinità venerate (devatā), formule (mantra), riti (pūjā), istallazioni nei corpi…

[tiramit]

cessation (part 2)

By Ajahn AmaroThe concept of cessation is sometimes put forth as some event that we’re all seeking, where all experience will vanish and then we’ll be fine. A story from the time of the Buddha might help to expand our understanding of what cessation means. One night while the Buddha was meditating, a brilliant and beautiful devatā named Rohitassa appeared in front of him. He told the Buddha,…

[chaitanyavijnanam]

శ్రీమద్భగవద్గీత - 454: 11వ అధ్., శ్లో 40 / Bhagavad-Gita - 454: Chap. 11, Ver. 40

🌹. శ్రీమద్భగవద్గీత - 454 / Bhagavad-Gita - 454 🌹 ✍️. శ్రీ ప్రభుపాద , 📚. ప్రసాద్ భరద్వాజ 🌴. 11వ అధ్యాయము - విశ్వరూప సందర్శన యోగం - 40 🌴 40. నమ: పురస్తాదథ పృష్టతస్తే నమోస్తు తే సర్వత ఏవ సర్వ | అనన్తవీర్యామితవిక్రమస్త్వం సర్వం సమాప్నోషి తతోసి సర్వ:

🌷. తాత్పర్యం : నీకు ముందు నుండి, వెనుక నుండి, సర్వదిక్కుల నుండి నమస్కారముల నర్పించుచున్నాను. ఓ అనంతవీర్యా! నీవు అమితవిక్రమ సంపన్నుడవు మరియు సర్వవ్యాపివి. కనుకనే సర్వమును నీవే అయి యున్నావు.

🌷. భాష్యము : అర్జునుడు తన స్నేహితుడైన శ్రీకృష్ణుని యెడ ప్రేమపారవశ్యముచే అన్నివైపుల నుండి నమస్సుల నర్పించుచున్నాను. శ్రీకృష్ణుడు సకల పరాక్రమములకు, శక్తులకు ప్రభువనియు, యుద్దరంగమునందు కూడియున్న మహాయోధులందరికన్నను అత్యంత ఘనుడనియు అర్జునుడు ఆంగీకరించుచున్నాడు. ఈ విషయమునకు సంబంధించినదే విష్ణుపురాణమున (1.9.69) ఇట్లు చెప్పబడినది.

యోయం తవాగతో దేవ సమీపం దేవతాగణ: | స త్వమేవ జగత్స్రష్టా యత: సర్వగతో భవాన్

“ఓ దేవదేవా! నిన్ను సమీపించు ఎవ్వరైనను (దేవతలైనను సరియే) నీ చేత సృష్టింపబడినవారే.”

🌹 🌹 🌹 🌹 🌹

🌹 Bhagavad-Gita as It is - 454 🌹 ✍️ Sri Prabhupada, 📚 Prasad Bharadwaj 🌴 Chapter 11 - Viswaroopa Sandarsana Yoga - 40 🌴 40. namaḥ purastād atha pṛṣṭhatas te namo ’stu te sarvata eva sarva ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato ’si sarvaḥ

🌷 Translation : Obeisances to You from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!

🌹 Purport : Out of loving ecstasy for Kṛṣṇa, his friend, Arjuna is offering his respects from all sides. He is accepting that He is the master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield. It is said in the Viṣṇu Purāṇa (1.9.69)

yo ’yaṁ tavāgato deva samīpaṁ devatā-gaṇaḥ sa tvam eva jagat-sraṣṭā yataḥ sarva-gato bhavān

“Whoever comes before You, even if he be a demigod, is created by You, O Supreme Personality of Godhead.”

🌹 🌹 🌹 🌹

[wisdombyvinayakbhatt]

Bīja Mantras

Bīja Mantras or Seed-Mantras are the "seed" sounds associated with different aspects of Universal Manifestation. There are Bīja Mantras associated with Devatās or Deities, as well as with Mahābhūtas (Gross Elements), areas of one's body, etc. Each of these Bīja Mantras is the perfect sound representation of a particular deity, gross element, etc. The repetition of a Bīja mantra linked to a particular deity will develop in a person the qualities and attributes embodied by that very deity.

Mental repetition of a mantra is always more powerful than gross utterance performed by the physical tongue, as the mental tongue is subtler. However, it is usually good to start one's practice with gross utterance before entering the mental one.

Mantra must be chanted while one beholds its form, that is, the Sanskrit characters forming it, as it is extremely auspicious. Therefore, one must repeat a mantra while beholding its form and then close the eyes and keep repeating it mentally.

The Praṇava is the most sacred sound which is the core of all sacred words or mantra. Praṇava is the primeval Sound from which the entire universe arises. It is That from everything and everyone is manifested.

The three most important Bīja Mantras are the three Praṇavas–

(i) Śaiva Praṇava हूँ (Hūm̐)

(ii) Śākta Praṇava ह्रीँ (Hrīm̐)

(iii) Vaidika Praṇava ॐ (Om̐)

The Varadā Tantra lists the Bīja Mantras for various deities and explains the meanings of each of the letters forming the Bīja mantra in its sixth chapter Mantrārthābhidhānam. Like most tantrik texts, it is presented as a dialogue between Śiva and Śakti, where Śiva acts as the spiritual preceptor or guru, and Śakti as his disciple or śiṣyā.

𝐒́𝐢𝐯𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐇𝐚𝐮𝐦̐

शिववाची हकारस्तु औकारः स्यात् सदाशिवः।

शून्यं दुःखहरार्थं तु तस्मात्तेन शिवं यजेत्॥

Śivavācī hakārastu aukāraḥ syāt sadāśivaḥ|

Śūnyaṁ duḥkhaharārthaṁ tu tasmāttena śivaṁ yajet||

Listen, O Parameshvarī! Now I shall describe to You the meaning of the Mantras, in the absence of knowledge of which no one can get the fruit even with millions of Sadhana. O PārvatI! first of all listen to the meaning of the Prasāda Bīja. Ha denotes Śiva and Au indicates Śiva; ShUnya indicates duḥkhahara (destroyer of pain ). Thus Haum̐ is the Bīja for the worship of Śiva.

𝐃𝐮𝐫𝐠𝐚̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐃𝐮𝐦̐

द दुर्गावाचकं देवी उकारश्चापि रक्षणे।

विश्वमाता नादरूपा कुर्वर्थो बिन्दुरूपकः।

तेनैव कालिकादेवीं पूजयेद्दुःखशान्तये॥

Da durgāvācakaṁ devī ukāraścāpi rakṣaṇe|

Viśvamātā nādarūpā kurvartho bindurūpakaḥ|

Tenaiva kālikādevīṁ pūjayedduḥkhaśāntaye||

Da indicates Durgā, U indicates Raksana; the NādarUpa indicates Vishvamātā and Bindu indicates the Kurva. Thus Dum̐ is the Bīja for the worship of Durgā.

𝐊𝐚̄𝐥𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐊𝐫𝐢̄𝐦̐

क काली ब्रह्म र प्रोक्तं महामायार्थकश्च ई।

विश्वमातार्थको नादो बिन्दुर्दुःखहरार्थकः॥

Ka kālī brahma ra proktaṁ mahāmāyārthakaśca ī|

Viśvamātārthako nādo bindurduḥkhaharārthakaḥ||

The letter "ka" Kālī (kālī), "ra" is Brahma , and "ī" is Mahāmāyā , Nāda or half-moon signifies the Mother of the universe (viśvamātā) , bindu or dot means destroyer of pain (duḥkhahara). Thus made up of these letters, Krīm̐ is the Bīja for the worship of Kālikā Devi for getting relief from afflictions and pain.

𝐌𝐚𝐡𝐚̄𝐥𝐚𝐤𝐬̣𝐦𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐒́𝐫𝐢̄𝐦̐

महालक्ष्म्यार्थकः शः स्याद्धनार्थो रेफ उच्यते।

ई तुष्ट्यर्थोऽपरो नादो बिन्दुर्दुःखहरार्थकः।

लक्ष्मीदेव्या बीजमेतत्तेन देवीं प्रपूजयेत्॥

Mahālakṣmyārthakaḥ śaḥ syāddhanārtho repha ucyate|

Ī tuṣṭyartho'paro nādo bindurduḥkhaharārthakaḥ|

Lakṣmīdevyā bījametattena devīṁ prapūjayet||

The letter śa" indicates Mahālakṣmī , rephah or the letter "ra" means wealth (dhana). The vowel "ī" means atisfaction and contentment (tuṣṭi), Nāda or half-moon (nādaḥ) is Apara or That which is unrivalled (apara). Bindu means destroyer (hara) of pain (duḥkha). Thus Śrīm̐ is the Bīja for the worship of Mahālakṣmī.

𝐒𝐚𝐫𝐚𝐬𝐯𝐚𝐭𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐀𝐢𝐦̐

सरस्वत्यार्थ ऐशब्दो बिन्दुर्दुःखहरार्थकः।

सरस्वत्या बीजमेतत्तेन वाणीं प्रपूजयेत्॥

Sarasvatyārtha aiśabdo bindurduḥkhaharārthakaḥ|

Sarasvatyā bījametattena vāṇīṁ prapūjayet||

Ai stands for Sarasvatī and Bindu for Duhkhaharana. Thus Aim̐ is the Bīja for the worship of Vāṇī.

𝐊𝐫𝐬̣𝐧̣𝐚 𝐨𝐫 𝐊𝐚̄𝐦𝐚𝐝𝐞𝐯𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐊𝐥𝐢̄𝐦̐

कः कामदेव उद्दिष्टोऽप्यथवा कृष्ण उच्यते।

ल इन्द्र ई तुष्टिवाची सुखदुःखप्रदा च अँ।

कामबीजार्थ उक्तस्ते तव स्नेहान्महेश्वरि॥

Kaḥ kāmadeva uddiṣṭo'pyathavā kṛṣṇa ucyate|

La indra ī tuṣṭivācī sukhaduḥkhapradā ca am̐|

Kāmabījārtha uktaste tava snehānmaheśvari||

Ka stands for Kāmadeva or Krsna; La for Indra; ī for Tusti or satisfaction and contentment, and am̐ which grants (pradā) pleasure (sukha) and pain (duḥkha). This is the meaning of the Kāmabīja Klīm̐.

𝐕𝐚𝐫𝐦𝐚 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐨𝐫 𝐒́𝐚𝐢𝐯𝐚 𝐏𝐫𝐚𝐧̣𝐚𝐯𝐚 𝐇𝐮̄𝐦̐

ह शिवः कथितो देवि ऊ भैरव इहोच्यते।

परार्थो नाद शब्दस्तु बिन्दुर्दुःखहरार्थकः।

वर्मबीजत्रयो ह्यत्र कथितस्तव यत्नत॥

Ha śivaḥ kathito devi ū bhairava ihocyate|

Parārtho nādo śabdastu bindurduḥkhaharārthakaḥ|

Varmabījatrayo hyatra kathitastava yatnataḥ||

Ha stands for Shiva; ū for Bhairava; nāda for ParA or Highest and the Bindu for Duhkhahara. These three letters make the Varma Bīja Hūm̐.

𝐁𝐡𝐮𝐯𝐚𝐧𝐞𝐬́𝐯𝐚𝐫𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 (𝐒́𝐚̄𝐤𝐭𝐚-𝐏𝐫𝐚𝐧̣𝐚𝐯𝐚) 𝐇𝐫𝐢̄𝐦̐

हकाराः शिववाची स्याद्रेफः प्रकृतिरुच्यते।

महामायार्थ इशब्दो नादो विश्वप्रसूः स्मृतः।

दुःखहरार्थको बिन्दुर्भुवनां तेन पूजयेत्॥

Hakārāḥ śivavācī syādrephaḥ prakṛtirucyate|

Mahāmāyārtha iśabdo nādo viśvaprasūḥ smṛta|

Duḥkhaharārthako bindurbhuvanāṁ tena pūjayet||

The letter Ha is expressive of Śiva , repha or (the letter) "ra" is Prakṛti. "i" means Mahāmāyā and nāda is declared to be the Mother (prasūḥ) of the universe (viśvam). Bindu means destroyer of pain (duḥkha). One should worship Bhuvanā with the Bīja Hrīm̐.

𝐆𝐚𝐧̣𝐞𝐬́𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐆𝐚𝐦̐

गणेशार्थे ग उक्तस्ते बिन्दुर्दुःखहरार्थकः।

गँबीजार्थं तु कथितं तव स्नेहान्माहेश्वरि॥

Gaṇeśārthe ga uktaste bindurduḥkhaharārthakaḥ|

Gam̐bījārthaṁ tu kathitaṁ tava snehānmāheśvari||

Ga stands for Gaṇeśa; Bindu for Duhkhaharana. Thus is made the Bīja Gam̐ for the worship of Gaṇeśa.

𝐆𝐚𝐧̣𝐞𝐬́𝐚'𝐬 𝐎𝐭𝐡𝐞𝐫 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐆𝐥𝐚𝐮𝐦̐

ग गणेशो व्यापकार्थो लकारस्तेज औ मतः।

दुःखहरार्थको बिन्दुर्गणेशं तेन पूजयेत्॥

Ga gaṇeśo vyāpakārtho lakārasteja au mataḥ|

Duḥkhaharārthako bindurgaṇeśaṁ tena pūjayet||

Ga stands for Gaṇeśa; La for one who pervades; Au for fire and light (Tejas); Bindu for Duhkhaharana. Thus the Bīja Glaum̐ is meant for the worship of Gaṇeśa.

𝐍𝐫𝐢𝐬𝐢𝐦̇𝐡𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐊𝐬̣𝐫𝐚𝐮𝐦̐

क्ष नृसिंहो ब्रह्म रश्च ऊर्ध्वदन्तार्थकश्च औ।

दुःखहरार्थको बिन्दुर्नृसिंहं तेन पूजयेत्॥

Kṣa nṛsimho brahma raśca ūrdhvadantārthakaśca au|

Duḥkhaharārthako bindurnṛsiṁhaṁ tena pūjayet||

Kṣa stands for Nrsimha; Ra for Brahma; Au for Urdhvadanta or teeth pointing upwards ; and Bindu for Duhkhahara. Thus the Bīja for the worship of Nrsimha is Kṣraum̐.

𝐕𝐚𝐝𝐡𝐮̄ 𝐛𝐢̄𝐣𝐚𝐦𝐚𝐧𝐭𝐫𝐚 𝐨𝐫 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐮𝐩𝐫𝐞𝐦𝐞 𝐒́𝐚𝐤𝐭𝐢 𝐒𝐭𝐫𝐢̄𝐦̐

दुर्गोत्तारणवाच्यः स तारकार्थस्तकारकः।

मुक्त्यार्थो रेफ उक्तोऽत्र महामायार्थकश्च ई।

विश्वमातार्थको नादो बिन्दुर्दुःखहरार्थकः।

वधूबीजार्थ उक्तोऽत्र तव स्नेहान्महेश्वरि॥

Durgottāraṇavācyaḥ sa tārakārthastakārakaḥ|

Muktyārtho repha ukto'tra mahāmāyārthakaśca ī|

Viśvamātārthako nādo bindurduḥkhaharārthakaḥ|

Vadhūbījārtha ukto'tra tava snehānmaheśvari||

Sa stands for Durgottāṇa or deliverance (uttāraṇa) from difficulties and dangers (durga); Ta for TAraka or savior; Repha for Liberation; "ī"for Mahāmāyā; Nāda for VishvamAtrA or Mother (mātā) of the universe (viśva); and Bindu for Duhkhahara or destroyer of pain. Out of love for You O Parvati, the meaning of the Vadhū Bīja which I have described is Strīm̐.

Lord Śiva concludes saying, “Whenever there are two Bindus in a Mantra, the one stands for Duhkhaharana and the other for providing Sukha. Wherever are two Bindus in a Mantra, there the second is always used in the meaning of Pūrṇa. The Mātrās of Svāhā are famous in the meaning of Parā.

Vasat stands for Shakramātā; Girā for Haripriyā; Phat for Surā; and Vivrim for Hayagrīvā.

Yam-Bīja stands for Vāyu and Lam for Indra. In Bījas consisting of several letters each letter-Bīja denotes its respective Devatā.

Wherever the same Bīja is used twice, their meanings should be considered different. Thus knowing the meaning of the Mantra one should satisfy himself. One should use the Mantras for the purpose of Japa only after knowing both of their meanings. “

🌿🌹Namo Bhagavati Mahāmāye🌹🌿

[smaneekaov-blog]

Mettajetovimuti

Evam me sutaṃ: ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme Tattra kho bhagavā bhikkū āmantesi bhikkavoti Bhatanteti te bhikkū bhagavato paccassosuṃ bhagavā etathavoca mettaya Bhikhave jetovimutiyā āsevitāya bhāvitāya bahulīkatāya yānīkataya Vathukatāya anutthitāya paricitāya susamarat’dhāya ekātasānisaṃsā pāthikaṃkhā katame ekātasa (1)Sukham supati (2) Sukham patibujati (3) Na pāpakaṃ supinaṅ passati (4) Manussānaṃ piyo hoti (5) Amanussānaṃ piyo hoti (6) Devatā rakkhanti (7) Nassa aggi vā visaṃ vā (8) Tuvatuṃ cittaṃ samādhiyati (9) Mukhavanno vipasī dati (10) Asammulaho kālaṃ karoti (11) Uttariṅ appativijjhanto brammalogūpago hoti

mettāya Bhikhave jetovimutiyā āsevitāya bhāvitāya bahulīkatāya yānīkataya vathukatāya anutthitāya paricitāya susamarat’dhāya ekātasānisaṃsā Ime ekātasānisansā pātikamkhā

Atthi anodhiso pharanā mettajetovimuti Atthi odhiso pharanā mettajetovimuti Atthi disā pharanā mettajetovimuti Katīhākarehi anodhiso pharanā mettajetovimuti Katīhākarehi odhiso pharanā mettajetovimuti Katīhākarehi disā pharanā mettajetovimuti Pañca-hākārehi anodhiso pharanā mettajetovimuti Satta-hākārehi odhiso pharanā mettajetovimuti Dasa-hākārehi disā pharanā mettajetovimuti Katamehi pañcahākarehi anotiso Mettajetovimuti sabbe sattā averā abyāpajjhā anīghā hontu sukhī attānaṃ pariharantu sabbe pāṇā averā abyāpajjhā anīghā hontu sukhī attānaṃ pariharantu sabbe bhūtā averā abyāpajjhā anīghā hontu sukhī attānaṃ pariharantu sabbe puggalā averā abyāpajjhā anīghā hontu sukhī attānaṃ pariharantu sabbe attabhāvapariyāpannā averā abyāpajjhā anīghā hontu sukhī attānaṃ pariharantuti Imehi pañcahākarehi anotiso pharanā mettajetovimuti Katamehi Satta-hākārehi odhiso pharanā mettajetovimuti

sabbā itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu sabbe purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu sabbe ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu sabbe anariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu sabbe devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu sabbe manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu sabbe vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Imehi sattāhākarehi anotiso pharanā mettajetovimuti Katamehi tasa-hākārehi odhiso pharanā mettajetovimuti

Sabbe puratthimaya disaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya satta averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya bhūtā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya bhūtā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya bhūtā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya bhūtā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya pāṇā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya bhūtā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya bhūtā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya puggalā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya attabhāvapariyāpannā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya itthiyo averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya purisā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya ariyā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya devā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya manussā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya disaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya disaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya disaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya disaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe puratthimaya anudisaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe pacchimaya anudisaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uttaraya anudisaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe dakkhinaya anudisaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe hettimaya disaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu Sabbe uparimaya disaya vinipātikā averā abyāpajjhā anīghā sukhī attānaṅ pariharantu

Imehi dasahākārehi disā paranā mettācetovimuti sabbesaṃ sattānaṃ pīḷaṇaṃ vajjetavā apīḷanāya uppaghātaṃ vajjetavā anupaghātena santāpaṃ vajjetvā asantāpeṇa pariyadāṇaṅ vajjetavā apariyadāṇena vihesaṃ vajjetavā avihesāya sabbe sattā averino hontu mā verino sukhino hontumā dukkhino sukhitattā hontu mā dukkhino sukhitattā hontu mā dukkhitattāti imehi aṭṭhahākārehi sabbe satte mettayatīti mettataṃ dhammaṃ cetayatīti ceto sabba-byapadapariyuṭṭhānehi muccatīti vimuti mettā ca cetovimuti cāti mettacetovimuti mettāprammaviharabhavanā niṭṭhitā

ขอบุญนี้จงเป็นของสัตว์ทั้งหลายทั้งปวงทั้งกายหยาบกายละเอียดทั้งใหญ่เล็กในประเทศนี้ที่ทุกข์จากภาษีโรงเรือนและที่ดินปี ๒๕๖๔ ให้บุญดูแลให้บุญรักษาให้พ้นทุกข์มีสุขมีความปลอดภัยหากสัตว์ใดไม่รู้ให้บุญนี้เตือน ให้ได้รู้ว่ามีผู้ให้บุญแล้วได้รับบุญกัน

[kapilagita]

కపిల గీత - 99 / Kapila Gita - 99

🌹. కపిల గీత - 99 / Kapila Gita - 99🌹 🍀. కపిల దేవహూతి సంవాదం 🍀 ✍️. శ్రీమాన్ క.రామానుజాచార్యులు, 📚. ప్రసాద్‌ భరధ్వాజ 🌴 2. సృష్టి తత్వము - ప్రాథమిక సూత్రాలు - 55 🌴 55. ఘ్రాణద్వాయురభిద్యేతామక్షిణీ చక్షురేతయోః| తస్ళాత్సూర్యో వ్యభిద్యేతాం కర్ణౌ శ్రోత్రం తతో దిశః॥

ఘ్రాణేంద్రియము నుండి దానికి అధిష్ఠాన దేవతయైన వాయువు ఉత్పన్నమయ్యెను. అనంతరము నేత్ర గోళములును, వాటి నుండి చక్షురింద్రియము, పిమ్మట దాని అధిష్థాన దేవతయైన సూర్యుడు వ్యక్తమయ్యెను. అనంతరము కర్ణ రంధ్రములును, శ్రోత్రేంద్రియము, దాని అధిష్ఠాన దేవతలైన దిక్కులు ప్రకటములయ్యెను.

సశేషం..

🌹 🌹 🌹 🌹 🌹

🌹 Kapila Gita - 99 🌹 🍀 Conversation of Kapila and Devahuti 🍀 📚 Prasad Bharadwaj 🌴 2. Fundamental Principles of Material Nature - 55 🌴 55. ghrāṇād vāyur abhidyetām akṣiṇī cakṣur etayoḥ tasmāt sūryo nyabhidyetāṁ karṇau śrotraṁ tato diśaḥ

In the wake of the olfactory sense came the wind-god, who presides over that sense. Thereafter a pair of eyes appeared in the universal form, and in them the sense of sight. In the wake of this sense came the sun-god, who presides over it. Next there appeared in Him a pair of ears, and in them the auditory sense and in its wake the Dig-devatās, or the deities who preside over the directions.

The appearance of different bodily parts of the Lord's universal form and the appearance of the presiding deities of those bodily parts is being described. As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the universal form of the Lord gives rise to the creation of various paraphernalia. The senses appear, and over each of them there is a presiding deity. It is corroborated by this statement of Śrīmad-Bhāgavatam, and also by Brahma-saṁhitā, that the sun appeared after the appearance of the eyes of the universal form of the Lord. The sun is dependent on the eyes of the universal form.

Continues...

🌹 🌹 🌹 🌹 🌹

[iamabuddha]

One should do no evil in all the world, not by speech, mind, or body. Having abandoned sense pleasures, mindful and clearly comprehending, one should not pursue a course that is painful and harmful.

SN 1.20

[tamblr]

Hinduism: An Overview 

From Carl Sagan to Oppenheimer to Schrodinger, some of the most famous physicists have either praised the wisdom of Hindu philosophy or have taken inspiration and comfort in the philosophical teachings of Hinduism. I wanted to compile some of my research into short bits with all the references so its easier for me to search up and in the process I hope you guys will find some interesting things in this series as well. 

Firstly, an introduction. When Alexander the Great came to India, one of his generals said to him “trying the understand Indian philosophy is like making water flow through mud”, so let’s break it down step by step. Firstly, the name: A more appropriate name for Hinduism is Sanatana Dharma, this is because when we say Hinduism our immediate thought is religion and classify it according to monotheism, polytheism, monism etc with the assumption that there is one philosophy or text guiding the process of worship. When you view it from the paradigm of Sanatana Dharma which means “eternal order/duty” it showcases the multiplicity of pathways more transparently, that is there is an end goal but the path to achieving that goal can be done through various means. Further, each individual has their own purpose in life which defines their goal and the process of following Sanatana Dharma must aid in fulfilling that goal, that is the Dharma of the individual. 

The goal of Sanatana Dharma more broadly is liberation, to be free. So how is that achieved? Different schools offer different methods and you can choose which one suits you but the underlying process to the achievement of liberation is called yoga. It is an extremely flexible philosophy/group of philosophies, catering to the different needs/ mental states of different individuals. Yoga means to unite, uniting the individual consciousness with the universal consciousness. If you are like me, your first question is probably, how do I know there is a universal consciousness, what is the proof? So here comes quantum physics. 

There is an experiment called the quantum double slit experiment which basically shows that a particle also acts as a wave. But the experiment also proves another thing, that there is a limitation to observation. That is if you observe the particle, it will act differently than if you don’t observe it. So the fact that you are measuring the behaviour of the particle changes the behaviour of the particle. In other words you participate in the formation of patterns in the universe. Now, the question is how is your observation able to change the behaviour and at what point does it change? Does that mean your consciousness influences the workings of the universe or is the universe itself consciousness and responds to your observation? Different physicists given different theories and this is a super interesting topic and i’ll elaborate on this in another post, this is just for an intuitive intro to the process.This entire process of looking for proof and contemplation is called Jnana Yoga (“path of knowledge”). For references: The eye of shiva, the tao of physics, this link gives a nice overview, Carl Sagan, Schrödinger 

If you are not like me and you do believe either through intuition or because of upbringing, then the path of Bhakthi yoga is for you. Bhakthi means devotion, you personify the universal consciousness and take the path of devotion to unite with it. So which is the true personification? Whichever one you love! When you love something you want to be close to it, you want to understand it, you have a desire that acts as motivation. That is your ishta devata ("personal, liked, cherished, preferred" and devatā, "godhead, divinity, tutelary deity"). In Bhakthi you can sing praises of your deity, do Puja (prayer), visit temples, whichever feels intuitively right to you and whichever gives you peace. There are three main schools: Vaishnavism, Shaivism and Shakthism. With vishnu, shiva and Shakthi as the personification of the universal consciousness respectively and these are the most popular. Further, there are the philosophies of Vedanta, Tantra and Agama.

If you don’t have a personal deity nor are you particularly curious to know the truth and you say, “I want results, that is proof enough! I don’t care about belief or non-belief, so just tell me what to do” that is Karma yoga, the path of action. More specifically, however, your action is determined by your purpose. For example, if you are a martial artist then the karma yoga is to achieve balance through that your practice of martial arts much like the Shaolin monks, if you are a dancer, an artist, etc…you use your action to reach a state of unity. Here is a quote from the Bhagavad Gita “Your work is your responsibility, not its result. Never let the fruits of your actions be your motive. Nor give in to inaction. Set firmly in yourself, do your work, not attached to anything. Remain evenminded in success, and in failure. Evenmindedness is true yoga.”

And lastly, if you find peace in meditation and find comfort/like doing it, that is the path of Raja Yoga (Raja means Chief, so its chief of all yoga), as you can probably guess, it’s also the hardest because there is a process. Ideally, it's a process that should be followed by all practitioners but to make things simple we will put this in this category. The table below shows this process much more clearly. 

Now of course there are many other paths and you don’t have to stick to one path, you can mix and match (like Vedanta mixes Jnana yoga with Indian mythology to form contemplative stories) and as your mind evolves in your practice you can always change from one practice to another. Many people worship many different gods depending on their need, for example, praying to Saraswathi before exam, praying to Lakshmi for wealth etc and further people celebrate all the festivals, the birthdays of all the gods regardless of what they personally follow etc. Throughout this piece I haven’t even mentioned the Vedas and that is for a very specific reason, while the Vedas form the foundation, most people who practice and the philosophies derived from the vedas do not necessarily need the individuals to read or know the vedas. And indeed most Hindus don’t know the vedas even though a lot of the mantras (chants, prayers) are from there but that does not make them any less of a devout Hindu. One more fun fact, the yoga that is popular in the west is called Hatha Yoga and is primarily focused on asanas (body postures) and as practitioners of this yoga and physicists have showcased, you don't need to be a Hindu to practice or learn these philosophies unless you want to identify as such. Just as how you don't need to be a westerner or belong to a certain group to identify with western philosophies such as Nihilism etc. 

I hope this clarifies why it is not intuitive to call Hinduism a religion per se because it immediately puts a paradigm of faith to it and further it puts the philosophy into boxes as mentioned earlier. So is Hinduism monism, monotheistic or polytheistic or can it be atheistic? the right answer is it depends on what you want it to be. You seek and you find. 

[zerogate]

Even though most Hindus, and certainly most who have a serious bhakti practice, will orient their own personal and private everyday devotion toward one particular form, the iṣṭa-devatā, Lord of the heart (noted, for instance, in Yoga Sūtras II.44)...

Ultimately, one’s preference for a particular Īśvara form, the iṣṭa-devatā (worshipful Lord) such as Kṛṣṇa or Śiva, over any other should reflect the heart inclination of the devotee and nothing more. There are various ways one can encounter and subsequently develop such an emotional relationship with who becomes one’s iṣṭa-devatā. Often, for example, this may simply be inherited from one’s family tradition, or local culture, and thus reflects one’s karma in the form of birth (jati), and geography (deśa), along the lines of Yoga Sūtras II.13.

For those perhaps more dedicated to pursuing a path less preconditioned by the accidents of familial or regional culture, one’s iṣṭa-devatā is most often simply inherited from one’s guru, as discussed previously. In other words, one first becomes attracted by a charismatic individual whose spiritual qualities one wishes to emulate, and then, as this relationship deepens into a guru-disciple relationship, one subsequently adopts the Īśvara form—and in fact entire edifice of theological and ritual specificities associated with that form—from this guru’s lineage. This is by far the most common manner of connecting to a form of Īśvara for those stepping outside of their birth traditions, including Westerners. (We see, in the West, the partiality of Neem Karoli Baba’s followers to Rāma and Hanumān, for example, Swami Muktānanda’s to Śiva, and Bhaktivedānta Swami’s to Kṛṣṇa, the disciples typically following the preference or lineage deity of their guru.)

Just as in romantic relationships in the human realm (at least in their idealized form), a person looking for love or for a spouse might undertake a dating spree in order to seek opportunities to become acquainted with a suitable person, so in bhakti one can seek one’s iṣṭa-devatā by undertaking a study project of the respective texts associated with the various Īśvara options—Kṛṣṇa, Śiva, Rāma, the Goddess, and so on.

As in human relationships, from all the available possible romantic partners, an eventual attraction evolves from association and from discovering more and more about the qualities and attributes of one particular person, and this (ideally) develops into love, so, in divine relationships, an attraction to a particular Īśvara form can be accomplished by svādhyāya, study. One explores the universe of various Īśvara forms by immersing oneself in their stories, forms, qualities, deeds, and modes of interaction with their devotees (for instance, by reading the Bhāgavata, Rāmāyaṇa, and Śiva- and Devī-centered texts), and eventually one’s heart becomes naturally especially attracted to one specific manifestation of Īśvara. He or She becomes one’s iṣṭa-devatā.

[...]

Consider the Bhāgavata story of sage Atri (IV.1.19–30), who performed intense austerities on one foot (eka-pāda-āsana), meditating on “the Īśvara of the universe” (jagad-Īśvara). Eventually, Viṣṇu, Śiva, and Brahmā all appeared before him. Confused, he told them that he had supplicated “the one Bhagavān.” Why had three of them come? Smiling, they replied, “We are that one!” This multiplicity-in-oneness is the Vaiṣṇava form of monotheism.

[...]

This is typical of Hinduism, and examples are ubiquitous. In the Mahābhārata epic, for example, Viṣṇu says to Śiva: “He who knows You, knows Me. He who follows You, follows Me. There is not the slightest difference between Us both. Let there be no judgment otherwise” (Mokṣadharma CCCXLII.233).

[...]

Ultimately, the Bhāgavata allows everyone to follow their own devotional inclinations: “One should worship the Supreme Being in accordance with the preference of one’s mind” (XI.3.48). And, reciprocally, it allows that the Supreme Being assumes forms not only according to functions (Śiva, as we know, is typically accorded the role of the destroyer in the overall Purāṇic schema), but also in accordance with the particular desires of individual devotees: “You assume whatever form Your devotees meditate upon” (III.9.11); “Whatever forms please Your devotees, are pleasing to You, O Lord” (III.24.31). So this sectarianism is of an eclectic and inclusivistic nature, typical of the bhakti of the Purāṇas.

-- Edwin Bryant, Bhakti Yoga

[teanicolae]

defeat me, monsoon one. pierce through the weaponry of the self until my armour plate breaks in two, and i crumble at your feet the way Naraka fell before you and Satyā.

show me mercy, monsoon one. before your sudarśana delivers my final blow, hold me as one’s beloved would. cradle me the way you embraced your gopis when swaying with the woods of Vṛndā.

dance me, monsoon one, to your flute’s tune show me the hills where the milkmaids bathed your feet with their tears.

let our waltz come to end when my hand slips from yours… then claim your victory over me, Hari. unchain me from my bonds of delusion burn the bitterness weighing my heart so we meld as one. free me into union with you, lover of Rādhā, the way you wedded Naraka’s imprisoned women.

purifier of the fallen, defeat me and allow me rest within you.

“defeat me”, poem / prayer for Naraka Caturdaśī… wishing a blessed Dīpāvali to all! may our ignorance dissolve into the light of consciousness as the asuras were absorbed into the devatās.

tiny personal note: this is the first Dīpāvali i am spending in a place of my own, and it has been so precious to decorate my apartment (and even my rabbit’s hutch!) for the festival of lights.

grateful!

the tapestry behind me: the feet of Hari & Rādhārāṇī, by Harsh Malik.

[chaitanyavijnanam]

శ్రీమద్భగవద్గీత - 361: 09వ అధ్., శ్లో 23 / Bhagavad-Gita - 361: Chap. 09, Ver. 23

🌹. శ్రీమద్భగవద్గీత - 361 / Bhagavad-Gita - 361 🌹 ✍️. శ్రీ ప్రభుపాద, 📚. ప్రసాద్ భరద్వాజ 🌴. 9వ అధ్యాయము - రాజవిద్యా రాజగుహ్య యోగం - 23 🌴 23. యేప్యన్యదేవతాభక్తా యజన్తే శ్రద్ధయాన్వితా: | తేపి మామేవ కౌన్తేయ యజన్త్యవిధిపుర్వకమ్ || 🌷. తాత్పర్యం : ఓ కౌంతేయా! అన్యదేవతలకు భక్తులై వారిని శ్రద్ధతో పూజించువారు వాస్తవమునకు అవిధిపూర్వకముగా నన్నే పూజించుచున్నారు. 🌷. భాష్యము :

“దేవతార్చనమునందు నియుక్తులైనవారు చేసెడి అర్చనము నాకే పరోక్షముగా అర్పింపబడినాడు వారు నిజమునకు మందబుద్దులై యున్నారు” అని శ్రీకృష్ణభగవానుడు పలికియున్నాడు. ఉదాహరణకు ఒకడు కొమ్మలకు, ఆకులకు నీరుపోసి చెట్టు మొదలుకు నీరుపోయనిచే తగినంత జ్ఞానము లేనివాడుగా (నియమపాలనము లేనివాడు) పరిగణింపబడును. అదేవిధముగా ఉదరమునకు ఆహారము నందించుటయే దేహేంద్రియములన్నింటిని సేవించుట లేదా పోషించుట కాగలదు. వాస్తవమునకు దేవతలు భగవానుని ప్రభుత్వమున వివిధ అధికారులు మరియు నిర్దేశకుల వంటివారు.

జనులు ప్రభుత్వముచే ఏర్పరచబడిన శాసనములనే అనుసరించవలెను గాని, దాని యందలి అధికారులు లేదా నిర్దేశకుల వ్యక్తిగత శాసనములకు కాదు. అదేవిధముగా ప్రతియొక్కరు భగవానునే అర్చించవలెను. తద్ద్వారా అతని వివిధ అధికారులు మరియు నిర్దేశకులు ప్రభుత్వ ప్రతినిధులుగా తమ కార్యములందు నియుక్తులై యున్నందున వారికి లంచమివ్వజూచుట వాస్తవమునకు చట్టవిరుద్ధము. ఈ విషయమే ఇచ్చట “అవిధిపూర్వకమ్” అని తెలుపబడినది. అనగా అనవసరమైన అన్యదేవతార్చనమును శ్రీకృష్ణభగవానుడు ఇచ్చట ఆమోదించుట లేదు.

🌹 🌹 🌹 🌹 🌹

🌹 Bhagavad-Gita as It is - 361 🌹 ✍️ Sri Prabhupada, 📚 Prasad Bharadwaj 🌴 Chapter 9 - Raja Vidya Raja Guhya Yoga - 23 🌴 23. ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ te ’pi mām eva kaunteya yajanty avidhi-pūrvakam 🌷 Translation :

Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way.

🌹 Purport :

“Persons who are engaged in the worship of demigods are not very intelligent, although such worship is offered to Me indirectly,” Kṛṣṇa says. For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge or without observing regulative principles. Similarly, the process of rendering service to different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme Lord. One has to follow the laws made by the government, not by the officers or directors.

Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated here as avidhi-pūrvakam. In other words, Kṛṣṇa does not approve the unnecessary worship of the demigods.

🌹 🌹 🌹 🌹 🌹

[iskconchd]

श्रीमद्‌ भगवद्‌गीता यथारूप 9.23 येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ९.२३ ॥ TRANSLATION हे कुन्तीपुत्र! जो लोग अन्य देवताओं के भक्त हैं और उनकी श्रद्धापूर्वक पूजा करते हैं, वास्तव में वे भी मेरी पूजा करते हैं, किन्तु वे यह त्रुटिपूर्ण ढंग से करते हैं । PURPORT श्रीकृष्ण का कथन है “जो लोग अन्य देवताओं की पूजा में लगे होते हैं, वे अधिक बुद्धिमान नहीं होते, यद्यपि ऐसी पूजा अप्रत्यक्षतः मेरी पूजा है ।” उदाहरणार्थ, जब कोई मनुष्य वृक्ष की जड़ों में पानी न डालकर उसकी पत्तियों तथा टहनियों में डालता है, तो वह ऐसा इसीलिए करता है क्योंकि उसे पर्याप्त ज्ञान नहीं होता या वह नियमों का ठीक से पालन नहीं करता । इसी प्रकार शरीर के विभिन्न अंगों की सेवा करने का अर्थ है आमाशय में भोजन की पूर्ति करना । इसी तरह विभिन्न देवता भगवान् की सरकार के विभिन्न अधिकारी तथा निर्देशक हैं । मनुष्य को अधिकारियों या निर्देशकों द्वारा नहीं अपितु सरकार द्वारा निर्मित नियमों का पालन करना होता है । इसी प्रकार हर एक को परमेश्र्वर की ही पूजा करनी होती है । इससे भगवान् के सारे अधिकारी तथा निर्दशक स्वतः प्रसन्न होंगे । अधिकारी तथा निर्देशक तो सरकार के प्रतिनिधि होते हैं, अतः इन्हें घूस देना अवैध है । यहाँ पर इसी को अविधिपूर्वकम् कहा गया है । दूसरे शब्दों में कृष्ण अन्य देवताओं की व्यर्थ पूजा का समर्थन नहीं करते । ----- Srimad Bhagavad Gita As It Is 9.23 ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ te ’pi mām eva kaunteya yajanty avidhi-pūrvakam TRANSLATION Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way. PURPORT “Persons who are engaged in the worship of demigods are not very intelligent, although such worship is offered to Me indirectly,” Kṛṣṇa says. For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge or without observing regulative principles. Similarly, the process of rendering service to different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme Lord. One has to follow the laws made by the government, not by the officers or directors. Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated here as avidhi-pūrvakam. In other words, Kṛṣṇa does not approve the unnecessary worship of the demigods. -----