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[iamabhisekdash]

From Darkness to Light, Hey Bholenath Please Enlight 🙏🏻 Best wishes and pray to God for good health and wealth with happiness on the occasion of Makar Sankranti. #makarsankranti #lohri #newyear #india #north #south #jaimahakal #iamabhisekdash #shiv #sambhu (at Balangir) https://www.instagram.com/p/CnYfvAJvhqJ/?igshid=NGJjMDIxMWI=

[talonabraxas]

Scientific Decodation of Sri Yantra (श्रीयंत्र)

The term yantra, which literally means an instrument for holding or restraining, may be used to denote a variety of linear diagrams which play a significant role in the meditative practices of Tantric Hinduism. Yantras may be simple designs such as the cross, triangle, square, circle or lotus pattern, symbolizing basic concepts, or may be more complex combinations of such elements in figures representing in abstract form the particular creative forces in the cosmos which are called divinities.

The Sri Yantra is an ancient Indian symbol depicting the vibrational form (a form of mystical diagram) that rishis saw during mediations using the tone OMM. The Sri Yantra (sacred instrument) or Sri Chakra (sacred wheel) or Mahameru (3D) is a yantra formed by nine interlocking triangles that surround and radiate out from the central (bindu) point, the junction point between the physical universe and its unmanifest source.

It represents the Goddess in her form of Shri Lalita the beauty of the three worlds (Heaven, Earth, Hell). The shapes of five elements, found in Sri-yantra are; Air/ wood : Rectangular, Fire : Triangular, Earth : Square, Space / Metal : Round and Water element : Wavy form. They are closely related to the mandalas used by both Hindu and Buddhist Tantrism, in which geometric design is supplemented by elaborate symbolic images of the deities which by their various forms and attributes indicate different aspects of the hidden order of reality.

As the yantra is ‘the linear paradigm of the mandala’, expressing the same principles in geometric form. Like mandalas, yantras are used in the context of meditation and worship as visual-aids to concentration of the mind leading to realization of abstract principle which is the inner meaning of the visible representation. The best known and geometrically the most complex yantra is the Sri-yantra, also known as the Sri- chakra. The structure of this yantra is enigmatically described in the Saundarya-lahari (the Wave of Beauty) a lengthy poem praising the great goddess whose dwelling place the Sri-yantra is said to be.

By reason of the four Srikanthas (srikantha is an epithet of Shiva) and the five damsels of Shiva (which have the nature of Shakti), which are penetrated by Sambhu (i.e. bindu- the dot in the centre) and constitute the nine fundamental natures, the 43 (or 44) angles of your dwelling place are evolved, along with the 8-petalled (Ashta Prakriti) and 16-petalled lotuses(16 Phases of Moon, the circles and the three lines (TriGunas ; Satva Rajo Tamo).

When the inquisitive Sati addressed her curiosity regarding the functioning of the universe to Lord Shiva, he gave her a detailed pictorial explanation by connecting a number of lines. These lines proceeded to interlace themselves to form 43 triangles within a circle. It is composed of nine triangles, it is known as the Navayoni Chakra. These nine triangles are of various sizes and intersect with one another. This circle was further surrounded by layers of petals contained in three additional circles which were finally encompassed in three more sharp layers.

Sri Yantra is a circuit showing chakras of the body. Each chakra of the yantra is a symbol of chakra of the human body. In the middle is the power point (bindu), visualizing the highest, the invisible, elusive centre from which the entire figure and the cosmos expand. The triangles are enclosed by two rows of (8 and 16) petals, representing the lotus of creation and reproductive vital force. The chakras present in the body represent superimposition of 4 triangles and 5 triangles in an upward position and downward position respectively.

These interlocking of upward and downward triangle lead to the formation of 43 smaller triangles in the Sri Yantra. The downward pointing triangle is a way of representing Shakti which is the female principle. On the other hand, the triangles pointing upwards are representing Shiva, male principle. The broken lines of the outer frame denote the figure to be a sanctuary with four openings to the regions of the universe.

The different parts or petals and lines of the yantra are usually arranged in concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shri Yantra has nine of these mandals, each filled with various aspects of the Devi. In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometric form of the human body, which implies that goddess as Macrocosm is one with human being as Microcosm.

According to Tantra, the creation of the world begins with an act of division of the opposites that are united in the deity. From their splitting arises, in an explosion of energy, the multiplicity of the world. Starting from pure unity (Shiva), the world is continuous unfolding (energized by the power of Shakti), until a state is reached when the process must reverse and involute back to the very beginning. Multiplicity must once again become unity. Yantras are symbolic representations of this process of evolution and involution.

In its three-dimensional forms, Sri Yantra is said to represent Mount Meru, the cosmic mountain at the center of the universe. The Sri Yantra is conceived as a place of spiritual pilgrimage. It is a representation of the cosmos at the macrocosmic level and of the human body at the microcosmic level (each of the circuits corresponds to a chakra of the body). The human being is a miniature universe. All that is found in the cosmos can be found within each individual, and the same principles that apply to the universe apply in the case of the individual being.

For human beings, the body is considered the most perfect and powerful of all yantras and is seen as a tool for inner awareness. Formation of these 43 triangles is happening by the intersection of circles, starting from a central point - Bindu this central point expanding as a circle, then in the same measurement four circles creating further intersections by repeating this process fractals are formed.

Fractals are infinitely complex patterns that are self-similar across different scales. They are created by repeating a simple process over and over in an ongoing feedback loop, the central part of the Sri Yantra is 43 triangles out of circular fractals, after the fractal formation connecting the appropriate intersections 43 triangles, Sri Yanta is formed.

This formation will tell the secret of how the human body evolved in Karana (Causal) Sookshma (Subtle) level with the flow of Prana. Bodies are mere conceptions in the lower order of beings and they are not to the point in the case of God. Therefore, be wise, and worship the one pure, unblemished Transcendence. If unable to comprehend this pure state, one should worship God in the concrete form which is most agreeable to him; in this way, too, one is sure to reach the goal, though gradually. Though one attempted it in millions of births, one would not advance except in one of these two ways.

The main structural pieces in the Sri Yantra to start opening you to see multidimensionally beyond the simple lines and shapes. The Sri Yantra are surrounded by a square with four “T” shapes jutting out on each of its four sides. These “T” shapes are referred to as the gates of Bhuper, a reference to the earth (bhu). Each of these gates has a mystical significance beyond the representation of the four directions on the Earth plane (North, East, South & West). The square itself including the “T” gates form the foundation of the Sri Yantra and stabilize all energy within it for manifestation.

This square contains the earth (bhu) energy and when activated, the “T”s are the gates that control energetic access in the more Earthbound planes of the resident Divine energy for that specific Yantra (there are different types of Yantras with different Divine beings associated with them). Specific mantras are the keys to unlock or lock these gates. Looking inside the sacred geometry of this square you will find:

Circles which generally symbolize the Water element

Vertical Lines which are understood as containing the Fire element,

Diagonal Lines represent the Air element

Horizontal Lines which represent Ether element

Remember the Square itself is the Earth element

Looking at the center shapes of the Sri Yantra pay attention to the triangles:

Triangles, when pointed up, contain the Divine Masculine, as well as the Fire nature.

Triangles that are pointed downward, they contain Water element and the Divine Feminine.

For thousands of years, sages in India and other parts of the world meditated to discover sacred (self organising) life principles, how to enhance happiness and reduce misery in life. Sri Chakra arose in their visions. It combined geometry, sounds and life to channel the nameless, formless powers of God.

It is the king of yantras with nine layers of Shaktis (powers) covering the light of God in the forms of stars, lotuses and squares containing powers, passions and beauties. Their unmasked beauty and razor sharp intellects earned them a nickname- khadgamala- a garland of swords. They cut off and pierce through all limiting ideas of I and mine to release your unbounded bliss of God.

Learn the secret teachings of Sa-maya (Shakti’s happiness) Dakshina (Shiva’s happiness) or Kaula (Both happiness’s) and Vama (offering self in fire) acharas, and finally Ananda Bhairavis of devotees forming into a self empowering mandalas of Sri Chakras. The Guru at the center of such a circle is called Maha Mandaleswara.

Layers of coverings in Sri Chakra:

1. Square- 10 siddhis, 8 passions, 10 gestures. Use them to enjoy astral powers.

2. Lotus of 16 petals. Time is divided into 16 lunar days, each day bringing a special dream gift.

3. Lotus of 8 petals. Let go of inhibitions. Offer fruits of all your actions to Goddess.

4. Star of 14. Powers ruling the worlds place their riches at your feet.

5. Outer star of 10. These airy spirits blow away poverty.

6. Inner star of 10. They defend you from enemies.

7. Star of 8. They eliminate diseases.

8. Triangle. They teach secrets of controlling lust, enhancing wisdom and manifesting visions.

9. Circle or point. Take you to unending powers beyond mind. Merge with infinite peace, bliss and light of union with Shiva-Shakti.

The typical Sri Yantra with its central point (bindu) and concentric circles of petals and other geometries are conceived of as a sacred dwelling in which the presiding deity and their entourage take up residence. The bindu represents the location of the highest manifestation of the deity as well as the focal point through which the deity transcends the relative plane, with its form and structure to merge into the formless consciousness.

To help visually understand, the bindu is the center of the Sri Yantra and the dot is the symbol of AUM it represents the piercing, breaking or bursting through (bindu vedhana) and it is the final stage.

'यद् पिण्डे तद् ब्रह्माण्डे' Sri Yantra is a geometrical representation of the Human body as well as the Universe. Fractals are infinitely complex patterns that are self-similar across different scales. They are created by repeating a simple process over and over in an ongoing feedback loop, the central part of the Sri Yantra is 43 triangles out of circular fractals, after the fractal formation connecting the appropriate intersections 43 triangles, Sri Yanta is formed, this formation will tell the secret of how the human body evolved in Karana (Causal) Sookshma (Subtle) level with the flow of Prana.

This is the very same formless consciousness in which the devotee merges with the highest truth. The Sri Yantra is then fully activated in its Divine nature and reveals the true potential and nature of the devotee in this merging and loving relationship with the Divine as the divine.

Vidya means knowledge, specifically female knowledge, or the Goddess, and in this context relates to her aspect called Shri, Lalita or Tripurasundari whose magical diagram is called the Shri Yantra. She is a red flower, so her diagram is a flower too. Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her name as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), but really a metaphor for a human being.

Sri Yantra is usually translated as a machine, but in the special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be two-dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra always occupies the centre or apex.

Sri Vidya (worship of the Supreme Being as Goddess) has a very holy tradition traced to the Vedas. The methods and intention for the worship of Sri Vidya has been extensively mentioned in the book Tripura Rahasya. Sri Tripura Rahasya, otherwise known as Haritaayana Samhitaa, begins with "OM Namaha" ("Salutations to Aum") and ends with "Shri Tripuraiva Hrim" ("Tripura is only Hrim"). Even Adi Shankara has used the story of Samvarta as found in Tripura Rahasya in his Brahma Sutra Bhasya. The book says that one should worship Tripura, the soul-sorceress, the all-hearted Vasini, the Siva and the Parameswari as the Satguru in the heart.

The seventh chapter of the book ends with the following: He is pure intelligence and His consciousness is absolute and transcendental. Such is the consciousness-intelligence in purity, Absolute Being, the One Queen, Parameswari (Transcendental Goddess) overwhelming the three states and hence called Tripura. Though She is undivided whole the universe manifests in all its variety in Her, being reflected as it were, in a self-luminous mirror. The reflection cannot be apart from the mirror and is therefore one with it. Such being the case, there cannot be difference in degrees (e.g., Siva, or Vishnu being superior to each other).

In its three dimensional forms Sri Yantra is said to represent Mount Meru, the cosmic mountain at the center of the universe. The Sri Yantra representation of the cosmos at the macrocosmic level and of the human body at the microcosmic level (each of the circuits correspond to a chakra or vortex of the body).

The Sri Yantra is a configuration of nine interlocking triangles ( 9×9 grid or gross body ), surrounded by two circles of lotus petals with the whole encased within a gated frame, called the “earth citadel”. The nine interlocking triangles centered around the bindu (8×8 grid the central point of the yantra or microabode or subtle body ) are drawn by the superimposition of five downward pointing triangles, representing Shakti ; the female principle and four upright triangles, representing Shiva ; the male principle.

The nine interlocking triangles form forty three small triangles each housing a presiding deity associated with particular aspects of existence. Man’s spiritual journey from the stage of material existence to ultimate enlightenment is mapped on the Sri Yantra. The spiritual journey is taken as a pilgrimage in which every step is an ascent to the center (8×8) , a movement beyond one’s limited existence, and every level is nearer to the goal.

Such a journey is mapped in stages, and each of these stages corresponds with one of the circuits of which the Sri Yantra is composed from the outer plane ( 9×9 ) to the bindu ( 8×8 ) in the center. The Sri Yantra is a tool to give a vision of the totality of existence, so that the adept may internalize its symbols for the ultimate realization of his unity with the cosmos. The goal of contemplating the Sri Yantra is that the adept can rediscover his primordial sources. The circuits symbolically indicate the successive phases in the process of becoming.

The Sri Yantra is composed of a central figure that is surrounded by two circular rows of petals and then by a rectangular enclosure called the bhupura. Here, we will be focusing mainly on the central figure which is composed of nine overlapping triangles and a bindu point. Four of the triangles point up, the other five point down. In the most popular configuration the two biggest triangles touch the outer circle on all three points.

When looking at the figure we notice that there is a high degree of interconnectedness between the nine triangles. This means that every triangle is connected to one or more of the other triangles via common points and they do not criss cross. Where the triple intersection points are located. These are the points that lock together the triangles. You can’t move one without also moving the others. This interconnections scale up to infinite small (Planck length a unit of length) protons etc. ) to infinite big ( cosmos, universe ). This is the principle of cosmic entanglement.

Notice also that the two biggest triangles are touching the outside circle on three points and that the apex of every triangle is connected to the base of another triangle. The up and down triangles when overlapped give a pentacle (पंचकोण जो तंत्र में प्रयुक्त होता है). Thus Sri Yantra is a geometry with five degrees of freedom. Pentadic scale of cosmic regulation is called panchmahabhuta in Hinduism and 5 energies in Chinese occult , which means that up to five different criterion can be used to define it. This is why we have to decide on the location of five lines when drawing the figure.

Five degrees of freedom is not a lot considering that there is a total of nine triangles. This is because of the high degree of interconnectedness between the triangles. This effectively limits the possibilities and variations that can be achieved. Lets now take a look at the bindu point; the small point located in the central triangle. It should be located in the center of the innermost triangle. This can be achieved precisely by placing the bindu at the center of a circle that fits inside this triangle. This is known in mathematics as the incenter of a triangle. To achieve a perfectly centered figure however, the bindu should also be located at the center of the outer circle.

The equilateral (समभुज) triangle is a perfect and minimal structure. It is the simplest, strongest and most fundamental structure in geometry and computer graphics. It has the highest degree of tensegrity (the characteristic property of a stable three-dimensional structure ) for a minimum amount of structural elements. This is also why the geodesic domea structure or building shaped like half a ball, made up of many parts that form triangles and other shapes with several sides ) a spherical structure composed of small triangles is the only man-made structure that becomes proportionally stronger as it increases in size.

The Sri Yantra symbolizes, among other things the unfoldment of creation. The bindu represents the unmanifest ( 8×8 grid of subtle body ), the silent state. The next level in the expression of the Universe is represented by the innermost triangle. This level represents the trinity of rishi, devata, chanda, or the observer, the process of observation and the object being observed.

At this point the symmetry of creation is still intact and will be broken when it reaches the next level which represent the grosser aspects of the relative. This reflects the unfoldment from unity or singularity to trinity as expounded (explain the meaning ) in the Vedic literature. According to the Veda the Universe becomes manifest when unbounded awareness becomes aware of itself.

The spark of self awareness ignites creation. At this point Unity divides into the trinity of rishi (the observer), devata (process of knowing) and chanda (the object of perception). The same idea is also found in the bible as the principle of the holy trinity. The central triangle is the central lens of the Sri Yantra. If as some suggest, this pattern is capable of emitting a significant amount of subtle energy, the importance of having a well balanced and centered figure becomes obvious. For these reasons the central triangle should be equilateral in an optimal . For this to happen the highest down pointing primary triangle must have an angle of 60 degrees .

The Centre of Mass (a point 'Bindu' representing the mean position of the matter in a body or system). Another measure of overall balance of a structure is the center of mass. This is the point in the geometry where it would balance if it was a solid object.

The central triangle of Sri Yantras shows a configuration/arrangement where only concurrency/agreement is achieved. In this case the bindu, the center of the outer circle and the center of mass are not aligned( arrange in a straight line). The central figure shows a Sri Yantra that achieves concurrency and concentricity. As a result the bindu and the center of the outer circle overlap nicely. The center of mass still doesn’t overlap however.

The three criterion that we have suggested (concurrency, concentricity and equilateral central triangle), the three centers overlap and we have a perfectly centered and balanced figure where the bindu is well centered and more importantly the centermost triangle has an angle very close to 60 degrees. This is called perfect balance or harmony with the source of all existence .

Since the Sri Yantra is based on triangles it is very appropriate that there are currently three main ways to represent this figure. The first and probably the most common is the plane form, which is what we have been looking at so far.

The second is the pyramidal form called Meru in India. Mount Meru is a mythical mountain. So named because of the mountain shape of the figure.

The third and rarest form is the spherical form or Kurma. Kurma was the second incarnation of Vishnu, the turtle incarnation.

This refers to the similarity between this form and the shell of a turtle. Ever wondered why the shell of a turtle is so robust. It is interesting to note that there seems to be some confusion with the use of these two terms. The pyramidal form is often wrongly referred to as Kurma.

A hymn from Atharvaveda is dedicated to an object that closely resembles this. The sriyantra (‘great object’) belongs to a class of devices used in meditation, mainly by those belonging to the Hindu tantric tradition. The diagram consists of nine interwoven isosceles triangles four point upwards, representing Shakti, the primordial female essence of dynamic energy, and five point downwards, representing Shiva, the primordial male essence of static wisdom.

The triangles are arranged in such a way that they produce 43 subsidiary triangles, at the centre of the smallest of which there is a big dot (known as the bindu). These smaller triangles are supposed to form the abodes of different gods, whose names are sometimes entered in their respective places.

In common with many depictions of the Sriyantra they have outer rings consisting of an eight-petalled lotus, enclosed by a sixteen petalled lotus, girdled in turn by three circles, all enclosed in a square with four doors, one on each side. The square represents the boundaries within which the deities reside, protected from the chaos and disorder of the outside world.

Tantric tradition suggests that there are two ways of using the sriyantra for meditation. In the outward approach one begins by contemplating the bindu and proceeds outwards by stages to take in the smallest triangle in which it is enclosed, then the next two triangles, and so on, slowly expanding outwards through a sequence of shapes to the outer shapes in which the whole object is contained.

This outward contemplation is associated with an evolutionary view of the development of the universe where, starting with primordial matter represented by the dot, the meditator concentrates on increasingly complex organisms, as indicated by increasingly complex shapes, until reaching the very boundaries of the universe from where escape is possible only through one of the four doors into chaos.

The ‘inward’ approach to meditation, which starts from a circle and then moves inwards, is known in tantric literature as the process of destruction ( a falling blackhole and emerging by big bang in a new universe ). The mathematical interest in the Sriyantra lies in the construction of the central nine triangles, which is a more difficult problem than might first appear. A line here may have three, four, five or six intersections with other lines.

The problem is to construct a sriyantra in which all the intersections are correct and the vertices of the largest triangles fall on the circumference of the enclosing circle. There is, however, a curious fact about all the correctly constructed sriyantras, whether enclosed in circles or in squares. In all such cases the base angle of the largest triangles is about 51.

The interpenetration of the nine basic triangles gives rise to a number of subsidiary triangles (43 including the central triangle enclosing the bindu) which form the abodes of the deities, representing the particularization of the original creative forces into more concrete manifestations. Sometimes the names of deities and Sanskrit syllables are written into these triangles, or images of the deities are placed in them.

In most versions of the yantra this central design is enclosed by two circular lotus-patterns with eight and sixteen petals, a girdle of three concentric circles, and finally a square arrangement of straight line with four openings ( Dharma Artha Kama Moksha). Dharma is duty, Artha means wealth, Kama is desire and Moksha means liberation.This square outline, which is common also to mandalas, symbolizes the royal palace in which the deities reside – an area of sacred space protected from the disintegrating forces of chaos.

In general, the Sri-yantra is a ‘cosmogram’ a graphic representation of the universal processes of emanation and reabsorption reduced to their essential outline. The yantra is an expression in terms of linear symbolism of the cosmic manifestations, beginning with the primordial unity.

The basis of Sri Chakra is its mantra; the fifteen lettered mantra in three groups: a e i la hrim; ha sa ka ha la hrim; sa ka la hrim. The sixteenth letter “srim” is present in a subtle form. Sri Chakra is basically a triad; and, is also related to number nine .

The triangle which is primary to the chakra has three angles and the deity residing in it is Tripura. The mantra of each of the nine enclosures of Sri Chakra is three lettered; the Mother Goddess is worshiped in her three forms; the Kundalini energy in the individual is threefold, and the phenomenal processes arising out of the union of Shiva and Shakthi are also three.

The Chakra design represents Tripura or Tripura Sundari; while her manifest powers (yogini) are nine. There are also three dimensions of the Sri-chakra corresponding to the three sections (kuta) of the mantra; and, each of these dimensions has a further division into three units. Each of these nine units are called as chakras that are encased in Sri Chakra.

All its other interpretations are also in terms of three and nine. The three groups that constitute the mantra are called Kuta (peaks) or Khanda (segments). They are interpreted variously in sets of three as:

1-Agni (fire), Surya (sun) and Chandra (moon);

2-srishti (creation), Shtithi (preservation) and laya (dissolution) ;

3-Iccha ( will), jnana (knowledge) and kriya (action);

4-Sattva, Rajas and Tamas;

5-Jagrat (wakefulness) ;swapna (dream state) and sushupthi (deep sleep);

6-Jnatra (the knower), jnana (the knowledge) and jneya ( the known) ;

7- Atma (individual self), Antaratma (inner being) and Paramatma (supreme self);

8- Past , present and future

Om Shree Matre Namah

By Anadi Sahoo ji

[33-108]

Paramārthasāra of Acharya Abhinavagupta : “The Essence of the Teachings on the Highest Truth”

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The first 50 verses – Abhinavagupta

I take refuge in you alone, Sambhu, who are beyond maya, transcendent, without beginning, one, existent in all beings in myriad forms, refuge of all, and immanent in all animate and inanimate creation. ||1

Overwhelmed by the chain of misery that begins with his birth in the womb and terminates with his physical death, a disciple asked Lord Adhara about supreme wisdom. The teacher [Adhara] instructed him on the essence of the supreme wisdom by means of the Adhara Karikas, which Abhinavagupta recasts, modifying them from the point of view of the Saiva tradition.|| 2,3

The supreme Lord creates this universe consisting of four eggs (anda): the Sakti egg, the maya egg, the prakrti egg, and the prithvi egg, out of the glory of his own divine Sakti. ||4

Commentary:The supreme Lord creates this universe consisting of four eggs (anda): the Sakti egg, the maya egg, the prakrti egg, and the prithvi egg, out of the glory of his own divine Sakti. An anda is a sphere that contains in it a series of phenomenal elements and serves as a sheath that covers and hides the divine nature of the Absolute. (i) Sakti, the divine power of God projecting itself externally and covering the Absolute with the pure creation. Manifesting diversity within unity, it hides the basic absoluteness and the perfect unity of the Absolute God and contains in it the four pure tattvas from Sakti to pure Vidya.

(ii) The sphere of Maya pushes into oblivion the natural purity and divine potency of the Absolute, covers it with five sheaths or limiting elements called kancukas and presents the Absolute as a finite being called Purusa. It contains in it seven tattvas from Maya to Purusa.

(iii) The sphere of Prakriti covers Purusa with all psychic elements, senses, organs, subtle objective elements called tanmatras, three gunas and four gross elements upto water. It contains twenty-three tattvas from Prakriti to water.

(iv) Prithvi as an anda or sphere covers the Absolute with the solid gross existence. It contains prithvi-tattva alone and consists of the whole solid existence in the universe.

(v) Siva-tattva lies beyond all these four andas.

The above mentioned four spheres contain thirty-five tattvas and cover the pure and divinely potent absolute consciousness with fine, subtle, gross and solid creation. The Absolute God creates them playfully in the process of the manifestation of His Godhead. He creates them out of His own self in the manner of reflections and covers His real self with them. Such creation is something like a kind of transmutation which is different from transformation. Neither God nor His divine power under goes any change or transformation while appealing in the form of all these created tattvas which shine in His psychic light as the reflections of His own divine powers.

This world, with infinite kinds of bhuvanas (regions in creation), with its infinite variety of physical bodies and sense organs, exists within [the four eggs]. Having assumed the form of a fettered being (pashu), Siva alone is the embodied enjoyer of all this [the created world] in them [the eggs]. ||5

As a pure crystal assumes hues of different kinds, in the same way the supreme Lord also assumes the forms of gods, men, animals, and trees. ||6

Just as the reflection of the moon appears to be moving in flowing water and to be unmoving in still water, in the same way the Self, who is the same as the supreme Lord, appears to exist as embodied beings [equipped] with sense organs in different bhuvanas (regions in creation). ||7

Just as the invisible Rahu (the shadow of the earth), when appearing on the disc of the moon [at the time of a lunar eclipse] becomes visible, in the same way, the Self though present everywhere becomes perceptible in the mirror of the intellect (buddhi) by [the perception of] sense objects. ||8

As a face shines forth in a spotlessly clean mirror, in the same way the supreme Lord who is of the nature of illumination shines forth in the buddhi (intellect) tattva that has been purified following the descent of divine grace by the Lord. (śaktipāta). || 9

The universe, composed of the thirty-six tattvas, manifests itself in the highest tattva [Paramasiva], which is of the nature of illumination, full-in-itself, endowed with infinite [modes] of shakti, [including the powers of] will, knowledge, and action , which is free from thought constructs, pure, ever at rest, and which is devoid of origination and dissolution. ||10-11

Just as variety in the form of a city, village, etc., when seen in a mirror is not separate [from the mirror], yet it [the variety of objects] appears differentiated [in the mirror] as a city, village, etc., and also as different from the mirror. Similarly the universe, though not existing as different from the pure self-experience of the highest Bhairava, appears as the world, differentiated and different from [Bhairava], the supreme tattva. ||12-13

Dividing the five Saktis [one on each level of the five tattvas,] Paramasiva manifests [himself] as the five tattvas, namely, Siva, Sakti, Sadasiva, Iswara, and Vidya. ||14

The supreme Lord’s great freedom, which is capable of accomplishing the most difficult task, is called the Goddess Maya-sakti. It serves Paramasiva as a veil to hide Himself. ||15

Enveloped by maya Sakti, the bodha (Siva’s self-aware, pure consciousness) becomes defiled and accepts the condition of purusa, a fettered being, upon being fully bound by kalа (limitation with respect to time), kala (the limited capacity to do just a little), niyati (limitation with respect to causation), raga (the limited interest in a particular something), and avidya (limited capacity to know just a little) kancukas. ||16

[The limiting concepts expressed by thoughts like:] “Now,” “something,” “this,” “completely,” ” I know” (“I know only now and know just a little and just this much of it quite completely”) together with maya are said to be the six internal sheaths (kancukas). ||17

The husk existing on a grain of rice, though existing separately, appears inseparable from the grain. But [the fettered being, who similarly seems attached to his fetters] attains purity by turning towards Siva through Yoga and treading on his path. ||18

Prakriti is of the nature of happiness, sorrow, and delusion and [from it emerge] the internal sense organs, the intellect (buddhi) [the understanding sense that forms definite conceptions], the mind (manas), [the organ of such thinking as gives rise to indefinite ideations (about phenomena)] and the ego (ahamkara), [the egoist sense that connects such psychic activates with the finite subject.] which are the instruments for determinate cognition (niscaya), volition (sankalpa), and false conception of one’s Self (abhimana), respectively. ||19

The sense organs, having sound and so on as their object of knowledge, are hearing, touch, sight, taste, and smell. The organs of action are the organs of speech, grasping, locomotion, excretion, and procreation. ||20

The subtle objects [experienced by the sense organs] are devoid of differentiation. These are the five subtle elements (tanmatras): sound (sabda), touch(sparsa), form(rupa), taste(rasa) and smell(gandha). ||21

From the intermixing of these [subtle elements] are born the gross objects, the five gross elements, namely, ether, air, fire, water, and earth. ||22

Creation, extending from prakrti down to prithvi (earth), covers pure consciousness by providing a physical body in the same way a husk covers a grain of rice. ||23

Among the sheaths, the innermost [subtlest one] is the Anava-mala. The six kinds of sheaths (kancukas) made from maya, etc., form the subtle sheath. The outermost and gross covering is the physical body. The Self (Atman) is covered by these three kinds of sheaths. ||24

On being subjected to the darkness of ignorance, he [the Self], though one by his very nature, knows himself as many in the form of the infinite variety of limited subjects and objects. ||25

Just as [sugar cane] juice, jaggery, sugar, and gur, etc. are only [different forms or states of the same thing] sugar cane juice, so all beings abide in the supreme Lord Sambhu in different states or forms. ||26

[Notions like] “stream of pure awareness ,” “the witness,” “the vital breath ,” “the all-pervasive body,” “the Universal,” and “the individual” are only conventionally true on the empirical plane. They have no actual existence. ||27

A snake does not exist in a rope, yet it can frighten someone to death. The power of delusion is so great that it is not possible to know its true nature. ||28

Similarly, merit and demerit, heaven and hell, birth and death, joy and sorrow, varna (caste), and asrama (stages of life), etc., though non-existent in the pure Self, arise by the strength of delusion. ||29

This darkness [of delusion], which is manifested through [apparently] existing objects, makes one experience the non-self in things which in fact are identical with the Self. ||30

The experience of the Self in the not-self, such as the physical body or the vital air, is like darkness superimposed on darkness. It can be likened to a boil formed on the burned [part of the body]. ||31

Just as a spider [ensnares himself] in his web, so he [the embodied man in the world] binds himself by experiencing worldly objects like the physical body, the vital breath, intellectual knowledge, and the expanse of sky. ||32

Lord ParamaSiva liberates himself from bondage by loosening its grip through the glory of knowledge of the Self. Thus bondage and liberation are his divine play. ||33

Creation, maintenance, and dissolution [and the states of] waking , dreaming, and dreamless sleep , appear in him [the supreme Lord] in the fourth state, but even in that state he reveals himself as not covered [i.e., not affected] by them. ||34

The waking state corresponds to the universe (visva) because of differentiation. The dreaming state corresponds to illumintation ( tejas) on account of the dominance of light. The state of dreamless slumber corresponds to understanding (prajna), a s this state is characterised by massive knowledge, and the fourth (turiya) state is beyond all these. ||35

Just as the vast expanse of sky is not defiled by clouds nor smoke nor dust, so the supreme Being is not affected by the changes of maya.||36

When the ether in one jar is filled with dust, the ether in other jars is not then defiled. This is also true for those souls that undergo differentiation with respect to joy and sorrow. || 37

The supreme Lord seems still when the various elements are still; glad when they are glad; gloomy when they are gloomy; but truly he is not so. ||38

The great God, having first eradicated the delusion of taking the non-self and insentient substances as self, shatters afterwards the other delusive conception of taking the (all inclusive) self as non-self. || 39

When in this way the two illusions are successfully rooted out completely, the exalted adepts have fulfilled their aim, and there cannot be any duty left for them to accomplish. || 40

Thus by the power of meditation on unity, the trinity of prthivi (earth), prakrti and maya that had revealed itself in objective form, becomes reduced to simple being. ||41

Just as a belt, a ring, or a bracelet, irrespective of their differentiation, appear simply as gold, so the universe, irrespective of its differentiation, appears as simple being. ||42

This is the Brahman (supreme being), supreme, pure, still, undifferentiated, equable, complete, deathless, real, that rests in the Sakti who has consciousness as its form. || 43

On the other hand , anything un touched by illumination (bha) expressed as the powers of will, knowledge, and action is like a flower-in-the sky it does not exist. [Illumination consists of the powers of will, knowledge, and action held in perfect equilibrium]. ||44

Initially the Lord of the lords creates the whole phenomenon within His own divine, potent and eternally existent aspect named Siva, by handling the trident of His divine powers. || 45

Commentary:The conative, cognitive and creative powers of God are His three primary powers known as iccha-sakti, jnana-sakti and kriya-sakti. The symbolic trident of Siva is suggestive of these three divine powers which constitute His essential nature. Siva, coming face to. face to such powers through His awareness, that is, becoming fully aware of His natural divine powers, becomes prone or inclined towards creation. Such a situation is described as holding in His hand the trident of three divine powers. His conative power is His iccha-sakti, which is depicted in Upanisadic passages like “Tadaiksata, bahu syam, prajayeya iti”. The basic reality visualizes, “Let me become many, let me be born (in many forms)” and so on. Before creating the phenomenon externally as an objective existence, God creates it within His own self known as Siva. His will to create a particular type of phenomenon presupposes its existence inside His awareness, because nothing particular could have otherwise become the object of His conation, or creation. The phenomenon appears initially in Him and that is due to His cognitive power. It shines clearly in Him as the object to be created and is thus created there actually through His creative power. Its outward creation is due to the phenomenal growth of His kriya-sakti. A worldly creator also follows such process. He creates only that thing outwardly which is initially created by him in his own self. A painter creates initially a wonderful form in his own will and then he illuminates it thoroughly while forming a clear idea about it in his mind and afterwards he starts to paint it actually on a board. So does the Lord create the phenomenon in His own subjective self before manifesting it outwardly and objectively. That is the interior creation which the couplet in hand is meant to express.

And again, he [Paramasiva] accomplishes the task of the external creation of the three eggs with their infinite variety in order to find him self in the external world [as innumerable subjects and objects] through the process of expansion of his five Saktis. || 46

The five divine powers of the Lord are: cit or pure consciousness, ananda or blissfulness, iccha or conative power, jnana or cognitive power and kriya or creative porwer. These powers shine in Him as His own self. Their outward manifestation reflects them as the creation of the objective existence consisting of three spheres of Maya, the causal creation, Pracriti, the subtle creation and Prthvi, the gross creation. The whole of such creation is complexly wonderful. It is the outward or objective manifestation of the essential nature of God. Here He finds out His own self in an objective aspect and that is His ‘bahiratma-labha’

[yogin contemplates]: “Putting thus playfully the machine of the circle of divine powers in motion, I am myself the Lord, with purity as my nature, working at the highest post as the master hero of the infinite wheel of Saktis or divine powers!” || 47

Commentary: Concluding the discussions noted above, an aspirant realizes that he is not a finite being but the great Lord who is the only hero having the multitudes of divine powers as His heroins. He feels actually that he is himself activating playfully the whole circle of such powers, the primary one among which are five: (1) cit, (2) ananda. (3) iccha, (4) jnana, and (5) kriya. Their amalgamated unity appears in twelve forms in the process of all psychic activities of all beings and are known as Sakti-cakra or the group of twelve Kalis. Such Kalis absorb in them the psychic activities of all subjects, the functions of their psychic apparatus and the objective elements that become foci of such activities. A successful practitioner of Saivism realizes and visualizes such fact through his personal experience.

“It is in Me that the universe reveals itself as [inanimate objects like] jars as in a mirror! From Me the universe emanates just as the manifold variety of the dream world emanates from the dreaming person!” ||48

“Just as it is the very nature of a body to be its limbs like hand, feet etc. so is the whole phenomenon my own form! Just as it is light which shines in the form of all existent substances, so do I myself glitter as all existence!” || 49

“Though in fact I do not have any body or senses or organs, and do not commit any deeds, yet I see, hear, smell and I alone compose wonderfully different sastras like Siddhantas, Agamas and logical treatises. || 50

with notes of Balajinath Pandit"

[prabhupadanugas]

Shrila Prabhupada: …observing Siva-ratri, Nanda Maharaja and all the cowherds men, they increased their attachment for Krishna. That is wanted. (A.C.Bhaktivedanta Swami Prabhupada. 1st May 1974, Morning Walk excerpt, Bombay, India.) Vaishnavanams yatha Shambu – Lord Shiva is the greatest devotee of Lord Vishnu. Lord Krishna (Vishnu) is in this analogy considered to be likened to Milk. Milk is the origin of so many dairy products – Krishna tu bhagavan swayam, and so Krishna or Vishnu is the origin of everything. When Krishna wants activity overseen of the modes of Tamo guna He expands Himself transforming His supreme powers to act in that way, as no-one else could, and in that state He is Shambu – Shiva. So it may be seen that milk that is transformed becomes yogurt, but that yoghurt can never again become milk, this is presented in Brahma samhita 5:45. Brahma Samhita chapter 5 TEXT 45 ksiram yatha dadhi vikara-visesa-yogat sanjayate na hi tatah prthag asti hetoh yah sambhutam api tatha samupaiti karyad govindam adi-purusam tam aham bhajami Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction. PURPORT (The real nature of Sambhu, the presiding deity of Mahesa-dhama, is described.) Sambhu is not a second Godhead other than Krishna. Those, who entertain such discriminating sentiment, commit a great offense against the Supreme Lord. The supremacy of Sambhu is subservient to that of Govinda; hence they are not really different from each other. https://www.instagram.com/p/Co1RAU8IocV/?igshid=NGJjMDIxMWI=

[galleristindia]

Buy Shiv Sambhu Original Handmade Painting at Lowest Price

[usnews23]

Farmers Protest: Kisan Andolan में Bharat Band, जाम हुई पूरी Delhi | Sambhu Border | Rail Roko 2024

दिल्ली बॉर्डर पर किसानों का हुजूम उमड़ पड़ा है। हर तरफ से किसान आगे आकर केंद्र सरकार से अपनी मांगे पूरी करने की अपील कर रहे हैं। वहीं इस प्रदर्शन के बीच किसान संगठनों समेत तमाम केंद्रीय यूनियन ने आज देशभर में भारत बंद का आवाहन किया है। खासतौर पर इसका असर दिल्ली एनसीआर में नजर आ रहा है। भारत बंद की वजह से कई जगहों पर जाम भी लग गया। किसान संगठनों के दिल्ली कूच के बाद आज भारत बंद के आवाहन को लेकर…

[astroruchi]

14 मुखीं रुद्राक्ष के फायदे l Benefits of 14 Mukhi Rudraksha

[rxtorfitnesstalk]

Dr. Sambhu Nath Mukherjee from Baruipur

Introduction: Cholesterol is a vital component of our body's cells, but an imbalance of its types can lead to health issues. "Bad" cholesterol, known as LDL (low-density lipoprotein), can accumulate in arteries, increasing the risk of heart disease. Conversely, "good" cholesterol, or HDL (high-density lipoprotein), plays a protective role by removing excess cholesterol from the bloodstream. In this blog post, we have Dr. Sambhu Nath Mukherjee, a highly-regarded Physician from Baruipur, with us to explore effective strategies for controlling bad cholesterol and increasing good cholesterol.

Adopt a Heart-Healthy Diet: Focus on a balanced diet rich in whole grains, fruits, vegetables, lean proteins, and healthy fats. Reduce saturated and trans fats found in fried and processed foods, as they can raise bad cholesterol levels.

Include Healthy Fats: Incorporate foods containing monounsaturated and polyunsaturated fats, such as olive oil, avocados, nuts, and seeds. These can help raise good cholesterol while keeping bad cholesterol in check.

Regular Physical Activity: Engage in regular exercise, as it can increase HDL cholesterol and improve overall cardiovascular health. Aim for at least 150 minutes of moderate-intensity exercise per week.

Maintain a Healthy Weight: Weight management is crucial in controlling cholesterol levels. Losing excess weight, especially around the waistline, can help improve both bad and good cholesterol levels.

Avoid Smoking: Smoking can lower HDL cholesterol levels and promote bad cholesterol accumulation. Quitting smoking can have a positive impact on both types of cholesterol.

Consider Supplements: In some cases, omega-3 fatty acid supplements or plant sterol supplements may help improve cholesterol levels, but always consult with a healthcare professional before starting any supplements.

Conclusion: Maintaining a healthy balance of cholesterol is essential for overall well-being and heart health. By following the advice of Dr. Sambhu Nath Mukherjee, an expert Physician from Baruipur, and adopting a heart-healthy lifestyle, individuals can effectively control bad cholesterol and increase good cholesterol levels. Regular check-ups, lifestyle modifications, and appropriate medical interventions can significantly reduce the risk of cardiovascular diseases and promote a healthier life.

[the-hem]

"The Seat and its Forms." From the Varaha Upanishad, "The Exploration of the Mysteries of the Wild Boar."

The Upanishad teaches the body is a "can" that contains various fluids, parts and organs called Dhatus, none of which are intended for the purposes of committing and maintaining the presence of sins.

It says they can be instead used for the opposite. The list once, again is:

Dhātu (धातु, “supporting tissues and entities”).—Dhātus are those which maintain as well as nourish the body. They are seven in number, e.g.

Rasa (‘chyle’, ‘lymph’ or ‘plasma’),

Rakta (‘blood’),

Māṃsa (‘muscles’ or ‘flesh’),

Meda (‘fat’ or ‘adipose’),

Asthi (‘bone’),

Majjā (‘marrow’ or ‘nervous system’),

Śukra (‘semen’ or ‘reproductive tissue’).

We have spent a great deal of time on the latter, and since we can't get enough of it, here we go again:

50. In the centre of the anus and the genitals, there is the triangular Muladhara. It illumines the seat of Shiva of the form of Bindu.

51. There is located the Parasakti named Kundalini. From that seat, Vayu arises. From that seat, Agni becomes increased.

52. From that seat, Bindu originates and Nada becomes increased. From that seat, Hamsa is born. From that seat, Manas is born.

53. The six Chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). From the neck to the top of the head is said to be the seat of Sambhu (Shiva).

54. To the Nadis, the body is the support (or vehicle); to Prana, the Nadis are the support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is the support;

55. To Sakti, Hamsa is the seat and the locomotive and fixed universe. Being without distraction and of a calm mind, one should practise Pranayama.

56. Even a person who is well-skilled in the practice of the three Bandhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes.

Look at v. 54 which says the body is the seat of Hamsa, which means “good king”. All that we do in this body is intended to provide a means for Hamsa to provide joy and contentment to the Lord of the Universe.

Without a calm mind, intelligence, clear cognition, empathy, and practices of ingenuity, called sentience, the “true heart” of humanity will flounder. The world will be as it is, running afraid from itself.

The Upanishad says “first, know the body objects and their divine purposes and then fearlessly engage in the fulfillment of that One Principal that created them and gave them to us.

As you have seen the Upanishads are not shy. We are indebted to the body and its needs and when they are satisfied we look and feel great, and others respond to this, including the signals for penetration and insemination, which society demonizes.

If one is to become unbound from sin, as the Upanishad states, we must become bound to practice the Three Bandhas and find Pranayama, that which imbues life with its miraculous qualities instead.

First is Muladahara Bandha, the central binding is belief in the power of the anus and the happy place under the navel.

Second is Uddiyana Bandha, the Soaring, which is the binding of the Self to the “soaring fire” that erupts during ruff ruff.

Third is Jalandhara Bandha, the “binding of the water” or nectar of joy, release, relief, affection, the sensation of being held, protected, and bound to God’s grace through orgasm.

About this the Upanishad says:

36. (Then) Agni (fire) will flame in Jala (water) and in the flame (of Agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain.

37. By checking the Bindu in the path, by making the fire flame up in the water and by causing the water to dry up, the body is made firm.

38. Having contracted simultaneously the anus and Yoni (the womb) united together, he should draw up Apana “orgasm” and unite with it Samana “stillness.”

“Exhalation and inspiration” of this feeling is the objective of binding one’s perceptions to the body and its parts, but especially the anus:

57. Both expiration and inspiration should (be stopped and made to) rest in restraint of breath (alone). He should depend solely on Brahman which is the highest aim of all visibles.

[pptlyrics]

Bhaga Bhaga Ragalaraa Song Lyrics - Rudhrudu | Prudhvi Chandra

Bhaga Bhaga Ragalaraa Song Lyrics from Rudhrudu sung by Prudhvi Chandra is the latest Telegu song music composed by GV Prakash Kumar. The newest song Bhaga Bhaga Ragalaraa Song Lyrics is penned by Ramajogayya Sastry. The music featured Raghava Lawrence, Priya Bhavani Shankar, and music labeled by Five Star Creations.

Bhaga Bhaga Ragalaraa Song Details: Song Bhaga Bhaga Ragalaraa Movie Rudhrudu Singer Prudhvi Chandra Music GV Prakash Kumar Lyrics Ramajogayya Sastry Cast Raghava Lawrence, Priya Bhavani Shankar Music Label Five Star Creations Bhaga Bhaga Ragalaraa Song Lyrics Dushta dhamana dheera Durma dhaa pahaara Dushta dhamana dheera Durma dhaa pahaara Erupu kannu merupu teesi Aayudhamuga padhunu chesi Veyyi janula piriki thalalu Kanaka vaipu egaraveyaraa Rudhra… Bhaga bhaga bhaga ragalaraa Para sivudai velagaraa Thega thegabadi chelagara Penuranamulu gelavara Bhaga bhaga bhaga ragalaraa Para sivudai velagaraa Thega thegabadi chelagara Penuranamulu gelavara Sala sala rudhirame Aaviregisene Kora kora krodhame Nippu kurisene Pata pataa nara naram Pattu bigisene Asurula usurupai Ucchu visirene Bhaje pramadha naadham Bhaje pranava naadham Avaa hayaami devam Adharma dhanda naadham Bhaje neela kantam Bhaje soola baanam Aavahayami devam Aartha raksha naartham Bhaga bhaga bhaga ragalaraa Para sivudai velagaraa Thega thegabadi chelagara Penuranamulu gelavara Bhaga bhaga bhaga ragalaraa Para sivudai velagaraa Thega thegabadi chelagara Penuranamulu gelavara Raara raara raara raara raara ra Rudhra… Gatham debba tagili Gaaya maindhi kalamu Paganu theercha mandhi Parama sivuni soolamu Gonthu digani nalupai Mandu thondhi garalamu Nippu kannu therichi Dahinchu paapa sakalamu Anda pinda manthaa Adiri padi theerugaa Ugra thaanda vamgaa Rudhra chela regaraa Sadaa shakthi kiranam Sadaa mukhthi karunam Aavahayaami devam Kaala kaala saranam Mahaa paapa tharanam Maha dosha hananam Aavahayaami devam Shivaa sambhu karanam Shivaya shivaya shivaya Namah shivaya shivaya shivaya Namah shivaya shivaya shivaya Namah shivaya shivaya shivaya Also Read: Dikka Dishum Lyrics – Ravanasura No No No Lyrics – Miss Shetty Mr Polishetty Thoduga Ma Thodundi Lyrics – Balagam | Mogili Talinka Endukuleve Lyrics – Bharani | Vishal Edho Edho Kalavaram Lyrics – Anveshi Read the full article

[chaitanyavijnanam]

శ్రీ శివ మహా పురాణము - 695 / Sri Siva Maha Purana - 695

🌹 . శ్రీ శివ మహా పురాణము - 695 / Sri Siva Maha Purana - 695 🌹 ✍️. స్వామి తత్త్వ విదానంద సరస్వతి 📚. ప్రసాద్ భరద్వాజ 🌴. రుద్రసంహితా-యుద్ద ఖండః - అధ్యాయము - 03 🌴 🌻. త్రిపుర వధోపాయం - 1 🌻

"ఓ దేవతలారా! త్రిపురాధ్యక్షుడైన మయుడు ఇప్పుడు అధిక పుణ్యవంతుడై ఉన్నాడు. త్రిపురాసురులు, మయుడు, వారి నగరాలలోని స్త్రీ, పురుషులు వేద ధర్మాన్ని వీసమెత్తు తప్పకుండ పాటిస్తున్నారు. విశేషించి వారందరు విభూతి ధారణ, లింగ పూజ నిరంతరము చేసే శివభక్తులు, పంచాక్షరీ మంత్ర పరాయణులు. మీ కష్టాలు నాకు తెలిసినా మిత్ర ద్రోహం చెయ్యలేను కదా. బ్రహ్మ హత్య, సురాపానం, చౌర్యం మరియు వ్రత భంగం వీటికి మహర్షులు ప్రాయశ్చిత్తాన్ని చెప్పారు. కాని మిత్ర ద్రోహానికి, కృతఘ్నతకు నిష్కృతి లేదు.

భక్తపాలన వ్రతంగా గల నేను నా భక్తులకు ద్రోహాన్ని ఎలా తలపెట్ట గలను? మిత్ర ద్రోహాన్ని మించిన పాపం లేదు. ఐనా ఈ విషయాన్ని మీరు నారాయణునికి నివేదించండి." శంభుని ధర్మ బద్ధమైన వాక్కులకు ఎదురాడలేక గీర్వాణులు కమలాసనుని వద్దకేగి విషయాన్ని విన్నవించి ఆయనతో కలిసి హరి సన్నిధికేగి తమ గోడును చెప్పుకొన్నారు.

సశేషం....

🌹 🌹 🌹 🌹 🌹

🌹 SRI SIVA MAHA PURANA - 695🌹 ✍️ J.L. SHASTRI, 📚. Prasad Bharadwaj 🌴 Rudra-saṃhitā (4): Yuddha-khaṇḍa - CHAPTER 03 🌴 🌻 Tripura Vadopayam - 1 🌻

'O Gods! Mayu, the Tripuradhyaksha, is now highly virtuous. Tripurasuras, Mayudu, men and women in their cities follow the Vedic Dharma without fail. Especially all of them are devotees of Shiva who do Vibhuti Dharana, Linga Puja continuously and Panchakshari Mantra parayans. Even if I know your troubles, I can't betray a friend.

Sages offered atonement for Brahma killing, Surapanam, Chauryam and Vrata Bhangam. But there is no excuse for treachery and ingratitude. How can I, who is on a vow of devotion, betray my devotees? There is no greater sin than betraying a friend. But report this matter to Narayana.' Unable to resist the pious words of Sambhu, the Girvans approached Kamalasana and together with him, in the presence of Hari, said their vow.

Continues....

🌹🌹🌹🌹🌹

[jprcneurospinecentre]

On this auspicious occasion of Mahashivaratri may Lord Siva bless you with joy, peace and harmony. May the almighty Sambhu shower blessings on all and give power and strength to everyone facing difficulties in their lives. Wishing you a blessed and joyous Shivratri! 🙏

[vignanschools]

As part of Eastern Naval Fleet Visit, warships namely INS Airavat, where the armor of ballistic vessels and soldiers are stationed were open for visit by students at visakhapatnam on oct 18, 2022. The event had an overwhelming response with over 50 students. The students were taken on a guided tour of the ships and briefed about the diverse weapons and equipment fitted onboard.  

Naval officer Captain. Subham singh, Officer S.Ashok, Aniket V. Patne, Sambhu Singh, Suryakanta Mallik and A.K.Stomar motivated students to join the Indian Navy.

Our sincere thanks to Indian Navy.

#Vignan4Nation #worldoneschool #indiannavy⚓ #Visakhapatnam

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Farmers Protest: Kisan Andolan के बीच Punjab में Rail Roko आंदोलन | Sambhu Border | Breaking News

दिल्ली जा रहे किसानों पर अत्याचार के खिलाफ भारतीय किसान यूनियन एकता उग्राहां और भाकियू डकौंदा मनजीत सिंह धनेर ग्रुप ने 15 फरवरी को पंजाब के सात जगहों पर चार घंटे रेलवे ट्रैक जाम करने का एलान किया। भाकियू उगराहां के राज्य प्रधान जोगिंदर सिंह ने ऐलान किया है कि केंद्र सरकार अपने हक मांगने दिल्ली जा रहे किसानों पर जुल्म कर रही है। हरियाणा बॉर्डर पर किसानों पर आंसू गैस के गोले, पानी की बौछारें फेंके…