Sunday, December 16, 2018
Thursday, December 6, 2018
Arjuna Prays To Kali on Advice of Krishna
http://femaleavatar.blogspot.com/2013/11/sacrifice-of-iravan-son-of-arjuna-to.html
Sanjaya said, Beholding the Dhartarashtra army approach for fight, Krishna said these words for the benefit of Arjuna.
Krishna, the holy one, said, Cleansing thyself, O mighty-armed one, utter on the eve of the battle the hymn to our Divine Mother for compassing the defeat of the foe [or, for victory in all our internal and external struggles along our spiritual journey of life]!
Sanjaya continued. Thus addressed in the eve of battle by Vasudeva endued with great intelligence, Pritha's son Arjuna, alighting from his car, with joined hands, offered the following hymn to our Divine Mother.
To Devi Maha Kali Ma, Arjuna prayed:
namaste siddha senaani aarye mandaravaasinee
kumaaree kaalee kapaalee kapile krishna pingale ||
I bow to Thee, O leader of Yogins, O Thou that art identical with Braahman, O Thou that dwellest in the forest of Mandara, O Thou that art freed from decrepitude and decay, O Kaalee, O wife of Kapaala, O Thou that art of a black and tawny hue, I bow to Thee.
bhadrakaalee namastbhyam mahaakaalee namostute
chande chande namastubhyam taarinee vaaravarninee ||
O bringer of benefits to Thy devotees, I bow to thee, O Mahaa Kaalee, the universal destroyer, I bow to Thee. O proud one, O Thou that rescuest from dangers, O Thou that art endowed with every auspicious attribute.
katyaayanee mahaabhage karaalee vijaye jaye
shikhipichchadhvajadhare nanaabharanaabhooshite ||
O Thou that art sprung from the Kata race, O Thou that deservest the most regardful worship, O fierce one, O giver of victory, O victory’s self, O Thou that bearest a banner of peacock plumes, O Thou that art decked with every ornament.
attashula priharane khaadgakhetakadhaarinee
gopendrasyanuje jyeste nandagopakulodbhave ||
O Thou that bearest an awful spear, O Thou that holdest a sword and shield, O Thou that art the younger sister of the chief of cowherds, O eldest one, O Thou that wert born in the race of the cowherd Nanda!
mahishasrikriye nithyam kaushiki peetavaasinee
attahase kokamukhe namastestu ranapriye ||
O Thou that art always fond of buffalo’s blood, O Thou that wert born in the race of Kaushika, O Thou that art dressed in yellow robes, O Thou that hadst devoured asuras assuming the face of a wolf, I bow to Thee that art fond of battle!
ume shaakambari shvete krishne kaitabhanaashinee
hirinyakshi virupakshi sudhumrakshi namostute ||
O Umaa, Shaakambhari, O Thou that art white in hue, O Thou that art black in hue, O Thou that hast slain the asura Kaitabha, O Thou that art yellow-eyed, O Thou that art diverse-eyed, O Thou of eyes that have the colour of smoke, I bow to Thee.
vedashruti mahaapunye braahmanye jathavedasi
jambukatakchaityeshu nityam sannihitalaye ||
O Thou that art the Vedas, the Shrutis, and the highest virtue, O Thou that art propitious to Braahmanas engaged in sacrifice, O Thou that hast a knowledge of the past, Thou that art ever present in the sacred abodes erected to Thee in cities of Jamvudvipa, I bow to Thee.
twam brahmavidyaa vidyaanam mahaanidra cha dehinaam
skanda maataarbhagavati durge kanatarvaasinee ||
Thou art the science of Brahmaa among sciences, and Thou that art that sleep of creatures from which there is no waking. O mother of Skanda, O Thou that possessest the six highest attributes, O Durgaa, O Thou that dwellest in inaccessible regions.
svaahaakarah svadhaa chaiva kaala kashta sarasvatee
savitree vedamaata cha tatha vedantaratmana ||
Thou art described as Svaahaa, and Svadhaa, as Kaala, as Kashta, and as Sarasvatee, as Savitree, the mother of the Vedas, and as the science of Vedanta.
stutasi twam mahaadevee vishuddhenantaratmana
jayo bhavatu me nityam tvatprasadadranajire ||
With inner soul cleansed, I praise Thee. O Great Goddess, let victory always attend me through Thy grace on the field of battle.
kantarabhayadurgeshu bhaktanam chalayeshu cha
nityam vasasi paataale yuddhe jayasi danavan ||
In inaccessible regions, where there is fear, in places of difficulty, in the abodes of thy worshippers and in the nether regions (Paataala), Thou always dwellest. Thou always defeatest the danavas.
tvam jambani mohinee cha maayaa hrih shristathaivacha
samdhya prabhavatee chaiva savitree jananee tatha ||
Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of all creatures. Thou art the twilight, Thou art the day, Thou art Savitree, and Thou art the Mother.
tushtih pushtiridhruthirdiptishchandradityavivaridh
bhoorbhutirmaataam sankhye vikshyase siddhacharanaih ||
Thou art contentment, Thou art growth, Thou art light. It is Thou that supportest the Sun and the Moon and that makes them shine. Thou art the prosperity of those that are prosperous. The Siddhas and the Charanas behold Thee in contemplation.
om
Sanjaya continued. Understanding the measure of Arjuna's devotion, our Divine Mother, Who is always graciously inclined towards humankind, Herself directly appeared in the firmament and, also in the presence of Govinda, said these words.
Our Divine Mother said, "Within a short time thou shalt conquer thy foes, O Pandava. O invincible one, thou hast Narayana for aiding thee. Thou art incapable of being defeated by foes, even the wielder of the thunderbolt itself!"
Having said this, the boon-giving Goddess disappeared. The son of Kunti, however, obtaining that boon from Her, regarded himself as successful, and the son of Pritha then mounted his own excellent car, and then Krishna and Arjuna, seated on the same car, blew their celestial conches.
The person who recites this hymn to our Divine Mother, rising at dawn, hath no fear any time from Yakshas, Rakshasas, and Pisachas. He or she can have no (successful or lasting) enemies, no fear from snakes or any animal with fangs or teeth, and likewise no fear even from kings. That person is sure to be victorious in all disputes, and if bound, will be freed from all bondage. He or she is sure to overcome all difficulties, is freed from thieves, is ever victorious in battle, and winneth the goddess of prosperity forever. With health and strength, that person liveth for a hundred years.
**********
om hreem shreem kreem parameshvaari kaalike svaahaa ||
Om, all existence, perfect peace and respect, and the transformation and perfection of desire, all come from the Supreme Divinity, beloved Kali, and I surrender to Her now!
om kaalee kaalee mahaakaalee kaalike paapahaarinee
dharma artha mokshade devee naaraayani namostute ||
Om, Kali, Kali, Great Kali, beloved Kali, Who take away all sin, give dharma (the way of peace and harmony), artha (the necessities for physical sustenance), and Moksha (liberation); O Devi, Exposer of Consciousness, I bow to You!
Place
https://en.wikipedia.org/wiki/Vijayawada
More
https://www.google.co.in/search?q=Vijayawada
Wednesday, November 21, 2018
Tuesday, November 13, 2018
Rameshwaram
| Nakula Tīrtham | On the way to Gandhamadana | Small Pond | |
| Sahadeva Tīrtham | On the way to Gandhamadana | Small Pond | |
| Draupadī Tīrtham | On the way to Gandhamadana | Small Pond | |
| Bhīma Tīrtham | On the way to Gandhamadana | Small Pond | |
| Arjuna Tīrtham | On the way to Gandhamadana | Small Pond | |
Monday, October 22, 2018
Janaka
Yudhistira to Bhima
Janaka who was freed from the pairs of opposites, liberated from desire and enjoyments, and observant of the religion of Moksha. That verse runs thus: 'My treasures are immense, yet I have nothing! If again the whole of Mithila were burnt and reduced to ashes, nothing of mine will be burnt!' As a person on the hill-top looketh down upon men on the plain below, so he that has got up on the top of the mansion of knowledge, seeth people grieving for things that do not call for grief. He, however, that is of foolish understanding, does not see this. He who, casting his eyes on visible things, really seeth them, is said to have eyes and understanding. The faculty called understanding is so called because of the knowledge and comprehension it gives of unknown and incomprehensible things. He who is acquainted with the words of persons that are learned, that are of cleansed souls, and that have attained to a state of Brahma, succeeds in obtaining great honours. When one seeth creatures of infinite diversity to be all one and the same and to be but diversified emanations from the same essence, one is then said to have attained Brahma. 5 Those who reach this high state of culture attain to that supreme and blissful end, and not they who are without knowledge, or they who are of little and narrow souls, or they who are bereft of understanding, or they who are without penances. Indeed, everything rests on the (cultivated) understanding!'"
http://www.sacred-texts.com/hin/m12/m12a017.htm
Arjuna to Yudhistira
"When Yudhishthira, after saying these words, became silent, Arjuna, afflicted by that speech of the king, and burning with sorrow and grief, once more addressed his eldest brother, saying, 'People recite this old history, O Bharata, about the discourse between the ruler of the Videhas and his queen. That history has reference to the words which the grief-stricken spouse of the ruler of the Videhas had said to her lord when the latter, abandoning his kingdom, had resolved to lead a life of mendicancy. Casting off wealth and children and wives and precious possessions of various kinds and the established path for acquiring religious merit and fire itself. 1 King Janaka shaved his head (and assumed the garb of a mendicant). His dear spouse beheld him deprived of wealth, installed in the observance of the vow of mendicancy, resolved to abstain from inflicting any kind of injury on others, free from vanity of every kind, and prepared to subsist upon a handful of barley fallen off from the stalk and to be got by picking the grains from crevices in the field. Approaching her lord at a time when no one was with him, the queen, endued with great strength of mind, fearlessly and in wrath, told him these words fraught with reason: 'Why hast thou adopted a life of mendicancy, abandoning thy kingdom full of wealth and corn? A handful of fallen off barley cannot be proper for thee. Thy resolution tallies not with thy acts, since abandoning thy large kingdom thou covetest, O king, a handful of grain! With this handful of barley, O king, wilt thou succeed in gratifying thy guests, gods. Rishis and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by all these, viz., gods, guest and Pitris, thou leadest a life, of wandering mendicancy, O king, having cast off all action. Thou wert, before this, the supporter of thousands of Brahmanas versed in the three Vedas and of many more besides. How canst thou desire to beg of them thy own food today? Abandoning thy blazing prosperity, thou castest thy eyes around like a dog (for his food). Thy mother hath today been made sonless by thee, and thy spouse, the princess of Kosala, a widow. These helpless Kshatriyas, expectant of fruit and religious merit, wait upon thee, placing all their hopes on thee. By killing those hopes of theirs, to what regions shalt thou go, O king, especially when salvation is doubtful and creatures are dependent on actions? 1 Sinful as thou art, thou hast neither this world nor the other, since thou wishest to live, having cast off thy wedded wife? Why, indeed, dost thou lead a life of wandering mendicancy, abstaining from all actions, after having abandoned garlands and perfumes and ornaments and robes of diverse kinds? Having been, as it were, a large and sacred take unto all creatures, having been a mighty tree worthy of adoration and granting its shelter unto all, alas, how canst thou wait upon and worship others? If even an elephant desists from all work, carnivorous creatures coming in packs and innumerable worms would eat it up. What need be said of thyself that art so powerless? 3 How couldst thy heart be set on that mode of life which recommends an earthen pot, and a triple-headed stick, and which forces one to abandon his very clothes and which permits the acceptance of only a handful of barley after abandonment of everything? If, again, thou sayest that kingdom and a handful of barley are the same to thee, then why dost thou abandon the former! If, again, a handful of barley becomes an object of attachment with thee, then, thy original resolution (of abandoning everything) falls to the ground, If, again, thou canst act up to thy resolution of abandoning everything! then who am I to thee, who art thou to me, and what can be thy grace to me? If thou beest inclined to grace, rule then this Earth! They that are desirous of happiness but are very poor and indigent and abandoned by friends may adopt renunciation. But he who imitates those men by abandoning palatial mansions and beds and vehicles and robes and ornaments, acts improperly, indeed. One always accepts gifts made by others; another always makes gifts. Thou knowest the difference between the two. Who, indeed, of these two shouldst be regarded the superior? If a gift be made to one who always accepts gifts, or to one that is possessed of pride, that gift becomes bootless like the clarified butter that is poured upon a forest-conflagration. As a fire, O king, never dies till it has consumed all that has been thrown into it, even so a beggar can never be silenced tilt he receives a donative. In this world, the food that is given by a charitable person is the sure support of the pious. If, therefore, the king does not give (food) where will the pious that are desirous of salvation go? They that have food (in their houses) are house-holders. Mendicants are supported by them. Life flows from food. Therefore, the giver of food is the giver of life. Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come. Those self-restrained men, by doing this, acquire and enjoy fame and power. One is not to be called a mendicant for his having only renounced his possessions, or for his having only adopted a life of dependence on eleemosynary charity. He who renounces the possessions and pleasures of the world in a sincere frame of mind is to be regarded a true mendicant. Unattached at heart, though attached in outward show, standing aloof from the world, having broken all his bonds, and regarding friend and foe equally, such a man, O king, is regarded to be emancipated! Having shaved their heads clean and adopted the brown robe, men may be seen to betake themselves to a life of wandering mendicancy, though bound by various ties and though ever on the lookout for bootless wealth. They who, casting off the three Vedas, their usual occupations, and children, adopt a life or mendicancy by taking up the triple-headed crutch and the brown robe, are really persons of little understanding. Without having cast off anger and other faults, the adoption of only the brown robe, know, O king, is due to the desire of earning the means of sustenance. Those persons of clean-shaven heads that have set up the banner of virtue, have this only (viz., the acquisition of sustenance) for their object in life. Therefore, O king, keeping thy passions under control, do thou win regions of bliss hereafter by supporting them that are truly pious amongst men of matted locks or clean-shaven heads, naked or clad in rags, or skins or brown robes. Who is there that is more virtuous than he who maintains his sacred fire, who performs sacrifices with presents of animals and Dakshina, and who practises charity day and night?'
"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing person in this world. Even he, in this matter (viz., the ascertainment of duty) had become stupefied. Do not yield to stupefaction! Even thus the duties of Domesticity are observed by persons practising charity. By abstaining from injuries of all kinds, by casting off desire and wrath, by being engaged in protecting all creatures, by observing the excellent duty of charity, and lastly by cherishing superiors and persons of age, we shall succeed in attaining such regions of bliss as we like. By duly gratifying gods, guests, and all creatures, by worshipping Brahmanas, and by truthfulness of speech, we shall certainly attain to desirable regions of bliss.'"
http://www.sacred-texts.com/hin/m12/m12a018.htm
Janaka who was freed from the pairs of opposites, liberated from desire and enjoyments, and observant of the religion of Moksha. That verse runs thus: 'My treasures are immense, yet I have nothing! If again the whole of Mithila were burnt and reduced to ashes, nothing of mine will be burnt!' As a person on the hill-top looketh down upon men on the plain below, so he that has got up on the top of the mansion of knowledge, seeth people grieving for things that do not call for grief. He, however, that is of foolish understanding, does not see this. He who, casting his eyes on visible things, really seeth them, is said to have eyes and understanding. The faculty called understanding is so called because of the knowledge and comprehension it gives of unknown and incomprehensible things. He who is acquainted with the words of persons that are learned, that are of cleansed souls, and that have attained to a state of Brahma, succeeds in obtaining great honours. When one seeth creatures of infinite diversity to be all one and the same and to be but diversified emanations from the same essence, one is then said to have attained Brahma. 5 Those who reach this high state of culture attain to that supreme and blissful end, and not they who are without knowledge, or they who are of little and narrow souls, or they who are bereft of understanding, or they who are without penances. Indeed, everything rests on the (cultivated) understanding!'"
http://www.sacred-texts.com/hin/m12/m12a017.htm
Arjuna to Yudhistira
"When Yudhishthira, after saying these words, became silent, Arjuna, afflicted by that speech of the king, and burning with sorrow and grief, once more addressed his eldest brother, saying, 'People recite this old history, O Bharata, about the discourse between the ruler of the Videhas and his queen. That history has reference to the words which the grief-stricken spouse of the ruler of the Videhas had said to her lord when the latter, abandoning his kingdom, had resolved to lead a life of mendicancy. Casting off wealth and children and wives and precious possessions of various kinds and the established path for acquiring religious merit and fire itself. 1 King Janaka shaved his head (and assumed the garb of a mendicant). His dear spouse beheld him deprived of wealth, installed in the observance of the vow of mendicancy, resolved to abstain from inflicting any kind of injury on others, free from vanity of every kind, and prepared to subsist upon a handful of barley fallen off from the stalk and to be got by picking the grains from crevices in the field. Approaching her lord at a time when no one was with him, the queen, endued with great strength of mind, fearlessly and in wrath, told him these words fraught with reason: 'Why hast thou adopted a life of mendicancy, abandoning thy kingdom full of wealth and corn? A handful of fallen off barley cannot be proper for thee. Thy resolution tallies not with thy acts, since abandoning thy large kingdom thou covetest, O king, a handful of grain! With this handful of barley, O king, wilt thou succeed in gratifying thy guests, gods. Rishis and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by all these, viz., gods, guest and Pitris, thou leadest a life, of wandering mendicancy, O king, having cast off all action. Thou wert, before this, the supporter of thousands of Brahmanas versed in the three Vedas and of many more besides. How canst thou desire to beg of them thy own food today? Abandoning thy blazing prosperity, thou castest thy eyes around like a dog (for his food). Thy mother hath today been made sonless by thee, and thy spouse, the princess of Kosala, a widow. These helpless Kshatriyas, expectant of fruit and religious merit, wait upon thee, placing all their hopes on thee. By killing those hopes of theirs, to what regions shalt thou go, O king, especially when salvation is doubtful and creatures are dependent on actions? 1 Sinful as thou art, thou hast neither this world nor the other, since thou wishest to live, having cast off thy wedded wife? Why, indeed, dost thou lead a life of wandering mendicancy, abstaining from all actions, after having abandoned garlands and perfumes and ornaments and robes of diverse kinds? Having been, as it were, a large and sacred take unto all creatures, having been a mighty tree worthy of adoration and granting its shelter unto all, alas, how canst thou wait upon and worship others? If even an elephant desists from all work, carnivorous creatures coming in packs and innumerable worms would eat it up. What need be said of thyself that art so powerless? 3 How couldst thy heart be set on that mode of life which recommends an earthen pot, and a triple-headed stick, and which forces one to abandon his very clothes and which permits the acceptance of only a handful of barley after abandonment of everything? If, again, thou sayest that kingdom and a handful of barley are the same to thee, then why dost thou abandon the former! If, again, a handful of barley becomes an object of attachment with thee, then, thy original resolution (of abandoning everything) falls to the ground, If, again, thou canst act up to thy resolution of abandoning everything! then who am I to thee, who art thou to me, and what can be thy grace to me? If thou beest inclined to grace, rule then this Earth! They that are desirous of happiness but are very poor and indigent and abandoned by friends may adopt renunciation. But he who imitates those men by abandoning palatial mansions and beds and vehicles and robes and ornaments, acts improperly, indeed. One always accepts gifts made by others; another always makes gifts. Thou knowest the difference between the two. Who, indeed, of these two shouldst be regarded the superior? If a gift be made to one who always accepts gifts, or to one that is possessed of pride, that gift becomes bootless like the clarified butter that is poured upon a forest-conflagration. As a fire, O king, never dies till it has consumed all that has been thrown into it, even so a beggar can never be silenced tilt he receives a donative. In this world, the food that is given by a charitable person is the sure support of the pious. If, therefore, the king does not give (food) where will the pious that are desirous of salvation go? They that have food (in their houses) are house-holders. Mendicants are supported by them. Life flows from food. Therefore, the giver of food is the giver of life. Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come. Those self-restrained men, by doing this, acquire and enjoy fame and power. One is not to be called a mendicant for his having only renounced his possessions, or for his having only adopted a life of dependence on eleemosynary charity. He who renounces the possessions and pleasures of the world in a sincere frame of mind is to be regarded a true mendicant. Unattached at heart, though attached in outward show, standing aloof from the world, having broken all his bonds, and regarding friend and foe equally, such a man, O king, is regarded to be emancipated! Having shaved their heads clean and adopted the brown robe, men may be seen to betake themselves to a life of wandering mendicancy, though bound by various ties and though ever on the lookout for bootless wealth. They who, casting off the three Vedas, their usual occupations, and children, adopt a life or mendicancy by taking up the triple-headed crutch and the brown robe, are really persons of little understanding. Without having cast off anger and other faults, the adoption of only the brown robe, know, O king, is due to the desire of earning the means of sustenance. Those persons of clean-shaven heads that have set up the banner of virtue, have this only (viz., the acquisition of sustenance) for their object in life. Therefore, O king, keeping thy passions under control, do thou win regions of bliss hereafter by supporting them that are truly pious amongst men of matted locks or clean-shaven heads, naked or clad in rags, or skins or brown robes. Who is there that is more virtuous than he who maintains his sacred fire, who performs sacrifices with presents of animals and Dakshina, and who practises charity day and night?'
"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing person in this world. Even he, in this matter (viz., the ascertainment of duty) had become stupefied. Do not yield to stupefaction! Even thus the duties of Domesticity are observed by persons practising charity. By abstaining from injuries of all kinds, by casting off desire and wrath, by being engaged in protecting all creatures, by observing the excellent duty of charity, and lastly by cherishing superiors and persons of age, we shall succeed in attaining such regions of bliss as we like. By duly gratifying gods, guests, and all creatures, by worshipping Brahmanas, and by truthfulness of speech, we shall certainly attain to desirable regions of bliss.'"
http://www.sacred-texts.com/hin/m12/m12a018.htm
Thursday, September 20, 2018
Saturday, September 15, 2018
How Marriage Concept got Introduced
Pandu to Kunti
O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked. O thou of excellent qualities, they did not then adhere to their husbands faithfully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times.
That very usage is followed to this day by birds and beasts without any (exhibition of) jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. O thou of taper thighs, the practice is yet regarded with respect amongst the Northern Kurus. Indeed, that usage, so lenient to women, hath the sanction of antiquity.
The present practice, however (of women's being confined to one husband for life) hath been established but lately. I shall tell thee in detail who established it and why. "It hath been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.
O thou of eyes like lotus-petals, the present virtuous practice hath been established by that Swetaketu from anger. Hear thou the reason. One day, in the presence of Swetaketu's father a Brahmana came and catching Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath.
Seeing his son indignant, Uddalaka addressed him and said, 'Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free, O son; men in this matter, as regards their respective orders, act as kine.'
The Rishi's son, Swetaketu, however, disapproved of the usage and established in the world the present practice as regards men and women.
https://www.youtube.com/results?search_query=Shvetaketu
https://www.slideshare.net/search/slideshow?searchfrom=header&q=Shvetaketu
Text
http://www.sacred-texts.com/hin/m01/m01123.htmGeneral
http://freeglobaluniversity.blogspot.com/search/label/Marriage
Note : Except Humans none of the Species Marry
http://freeglobaluniversity.blogspot.com/search/label/FatherMotherSpecies
Sunday, September 2, 2018
Trinity Gods Goddess
Pandavas Represent Five Godly Elements by Born Nature
- Fire - Arjuna - Part Incarnation of Vishnu
- Air - Bheema - Part Incarnation of Shiva
- Water - Yudhistira - Part Incarnation of Brahma
- Space - Sahadev - Part Incarnation of Shiva
- Earth - Nakula - Part Incarnation of Vishnu
- Part Combo of Each - Karna - Part Incarnation of Brahma Vishnu Shiva
1) As per Narada and Vayu Puranas, Draupadi was composite Avatar of
- Goddesses Shyamala (wife of Dharma)- Part incarnation of Sarasvati,
- Bharati (Wife of Vayu),
- Sachi (wife of Indra),
- Usha (wife of Ashwinis)
Enraged at a jest by Parvati and the four goddesses, Brahma cursed them to human birth. Parvati thought of the solution wherein they will be born as one woman, Draupadi and hence share the earthly body for a smaller period of time.
Draupadi stayed with 5 pandavaas and had separate stay with Dharmaraja, Bheema, Arjuna, Nakula-Sahadeva, with respective swaroopaas.
- When Dharmaraja was in contact with Draupadi, Shyamala used to be actively present and others in the shareera of Draupadi used be in a dormant state.
- Similarly when Bheema was in contact with Draupadi, Bharati devi used to be actively present and others in a dormant state.
- Similarly for Arjuna – Shachidevi,
- Nakula & Sahadeva – Usha &
- Part incarnation of Parvathi as kali would be dormant except when motivating for war
- First time was as Vedavati who cursed Ravana (who is another goddess Avatar Swaha, wife to Agni).
- She then came again as Maya-Sita especially to take revenge from Ravana while Agni hid the real Sita.
- Third one was partial either Damyanti (whose husband Nala was equivalent to Dharma, Vayu, Indra just like the Pandavas) and
- Her daughter Nalayani. She married Sage Mudgala.
- The fifth avatar was Draupadi herself.
- Kali,
- Parvati,
- Sachi,
- Shyamala,
- Usha,
- Bharati,
- Shree,
- Swaha, the eight goddesses.
Thursday, August 30, 2018
Arjuna & Hanuman / Name
Once on his pilgrimage to visit sacred places Arjuna met Hanuman at Rameswaram. Arjuna over-confident about himself said, "Rama need not have asked the monkeys to build a bridge. If I were here, I would have built a bridge with arrows." "A bridge of your arrows! Leave alone the Vanara army, it will crumble under my feet" replied Hanuman. Well, it developed into a challenge. It was decided that Arjuna should erect a bridge with his arrows and Hanuman should walk on it. If the bridge collapsed, Arjuna should jump into fire; otherwise, Hanuman must adorn Arjuna's banner.
Arjuna built a bridge with his arrows. No sooner did Hanuman set one foot on it than it broke into pieces. Arjuna got ready to jump into the fire. Just then, Shri Krishna reached the place. He asked them to repeat their performances. When Arjuna erected the arrow-bridge, Krishna touched the bridge with his divine hands as if to test it. Then when Hanuman danced on it heavily, it did not even shake. Hanuman was shocked and then realised that Krisha is none other than Rama. Hanuman kept his word and entered Arjuna's banner.
Site
http://ramasetu.blogspot.in/2007/09/rama-setu-and-sri-krishna-iii.html
Tube
https://www.youtube.com/results?q=arjun+hanuman
Name of Arjuna
Arjuna's special chariot is always marked with the picture of Hanuman, and therefore his name is also Kapidhvaja. (Kapi means Hanuman, and dhvaja means "flag.")
Friday, August 3, 2018
nishkalank
https://www.youtube.com/results?search_query=nishkalank
https://www.slideshare.net/search/slideshow?searchfrom=header&q=Nishkalank
Blogs
https://www.slideshare.net/search/slideshow?searchfrom=header&q=Nishkalank
Blogs
- http://temple-stories.blogspot.com/2010/10/nishkalank-mahadev-temple-koliyak.html
- https://indianmandirs.blogspot.com/2017/04/nishkalank-mahadevs-temple-shiva-temple.html
Monday, July 9, 2018
Sunday, March 18, 2018
Monday, January 29, 2018
Patal Bhuvaneshwar
it’s believed that Pandavas, the ‘Mahabharat’ heroes proceeded towards their last journey in the Himalayas after meditating here, in front of Lord Shiva.
http://liberationliberation.blogspot.com/search/label/PatalBhuvaneshwar
http://liberationliberation.blogspot.com/search/label/PatalBhuvaneshwar
Saturday, January 13, 2018
End
Vaishampayana said, "King Yudhishthira, thus praised by the gods, the Maruts and the Rishis, proceeded to that place where those foremost ones of Kuru’s race were. He beheld Govinda endued with his Brahma-form. It resembled that form of his which had been seen before and which, therefore, helped the recognition. Blazing forth in that form of his, he was adorned with celestial weapons, such as the terrible discus and others in their respective embodied forms. He was being adored by the heroic Phalguna, who also was endued with a blazing effulgence. The son of Kunti beheld the slayer of Madhu also in his own form. Those two foremost of Beings, adored by all the gods, beholding Yudhishthira, received him with proper honours.
"In another place, the delighter of the Kurus beheld Karna, that foremost one among all wielders of weapons, resembling a dozen Suryas in splendour. In another part he beheld Bhimasena of great puissance, sitting in the midst of the Maruts, and endued with a blazing form. He was sitting by the side of the God of Wind in his embodied form. Indeed, he was then in a celestial form endued with great beauty, and had attained to the highest success. In place belonging to the Ashvinis, the delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his own effulgence.
"He also beheld the princess of Pancala, decked in garlands of lotuses. Having attained to Heaven, she was sitting there, endued with a form possessed of solar splendour. King Yudhishthira suddenly wished to question her. Then the illustrious Indra, the chief of the gods, spoke to him, ‘This one is Sree herself. It was for your sake that she took birth, as the daughter of Drupada, among human beings, issuing not from any mother’s womb, O Yudhishthira, endued with agreeable perfume and capable of delighting the whole world. For your pleasure, she was created by the wielder of the trident. She was born in the race of Drupada and was enjoyed by you all. These five highly blessed Gandharvas endued with the effulgence of fire, and possessed of great energy, were, O king, the sons of Draupadi and yourself.
"Behold Dhritarashtra, the king of the Gandharvas, possessed of great wisdom. Know that this one was the eldest brother of thy sire. This one is thy eldest brother, the son of Kunti, endued with effulgence of fire. The son of Surya, thy eldest brother, the foremost of men, even this one was known as the son of Radha. He moves in the company of Surya. Behold this foremost of Beings. Among the tribes of the Saddhyas, the gods, the Viswedevas, and the Maruts, behold, O king of kings, the mighty car-warriors of the Vrishnis and the Andhakas, viz., those heroes having Satyaki for their first, and those mighty ones among the Bhojas. Behold the son of Subhadra, invincible in battle, now staying with Soma. Even he is the mighty bowman Abhimanyu, now endued with the gentle effulgence of the great luminary of the night. Here is the mighty bowman Pandu, now united with Kunti and Madri. Thy sire frequently comes to me on his excellent car. Behold the royal Bhishma, the son of Santanu, now in the midst of the Vasus. Know that this one by the side of Brihaspati is thy preceptor Drona. These and other kings, O son of Pandu, who had warred on thy side now walk with the Gandharvas or Yakshas or other sacred beings. Some have attained to the status of Guhyakas, O king. Having cast off their bodies, they have conquered Heaven by the merit they had acquired through word, thought and deed.’
http://www.sacred-texts.com/hin/m18/m18004.htm
"In another place, the delighter of the Kurus beheld Karna, that foremost one among all wielders of weapons, resembling a dozen Suryas in splendour. In another part he beheld Bhimasena of great puissance, sitting in the midst of the Maruts, and endued with a blazing form. He was sitting by the side of the God of Wind in his embodied form. Indeed, he was then in a celestial form endued with great beauty, and had attained to the highest success. In place belonging to the Ashvinis, the delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his own effulgence.
"He also beheld the princess of Pancala, decked in garlands of lotuses. Having attained to Heaven, she was sitting there, endued with a form possessed of solar splendour. King Yudhishthira suddenly wished to question her. Then the illustrious Indra, the chief of the gods, spoke to him, ‘This one is Sree herself. It was for your sake that she took birth, as the daughter of Drupada, among human beings, issuing not from any mother’s womb, O Yudhishthira, endued with agreeable perfume and capable of delighting the whole world. For your pleasure, she was created by the wielder of the trident. She was born in the race of Drupada and was enjoyed by you all. These five highly blessed Gandharvas endued with the effulgence of fire, and possessed of great energy, were, O king, the sons of Draupadi and yourself.
"Behold Dhritarashtra, the king of the Gandharvas, possessed of great wisdom. Know that this one was the eldest brother of thy sire. This one is thy eldest brother, the son of Kunti, endued with effulgence of fire. The son of Surya, thy eldest brother, the foremost of men, even this one was known as the son of Radha. He moves in the company of Surya. Behold this foremost of Beings. Among the tribes of the Saddhyas, the gods, the Viswedevas, and the Maruts, behold, O king of kings, the mighty car-warriors of the Vrishnis and the Andhakas, viz., those heroes having Satyaki for their first, and those mighty ones among the Bhojas. Behold the son of Subhadra, invincible in battle, now staying with Soma. Even he is the mighty bowman Abhimanyu, now endued with the gentle effulgence of the great luminary of the night. Here is the mighty bowman Pandu, now united with Kunti and Madri. Thy sire frequently comes to me on his excellent car. Behold the royal Bhishma, the son of Santanu, now in the midst of the Vasus. Know that this one by the side of Brihaspati is thy preceptor Drona. These and other kings, O son of Pandu, who had warred on thy side now walk with the Gandharvas or Yakshas or other sacred beings. Some have attained to the status of Guhyakas, O king. Having cast off their bodies, they have conquered Heaven by the merit they had acquired through word, thought and deed.’
http://www.sacred-texts.com/hin/m18/m18004.htm
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