Ayurveda & Health

Ayurveda is based on the law of karma. This eternal law says that if you do not want an effect, it is not sufficient to merely remove or suppress that effect. You must remove the cause of that effect. As individuals, we must take responsibility to create health.

In Ayurveda, an individual’s diet stands as the foundation by which we reach and maintain optimal health, as well as navigate through disease. The choices we make in how we nourish our bodies is the dominant way that we can change the elemental make-up of our system.

Ayughritam which translates to Ghee is Life has been a fundamental truth for Ancient Organics. The quality of fats and oils in an individual’s diet greatly impacts their overall health, and we believe that organic ghee made from grass-fed and pastured cows milk is the best choice one can make.

 

 

Digestive Fire/The Role of Fire in Ones Body

Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.
The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Ayur-vedic treatment is performed in connection with the fire element, agni-mandyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Ayur-vedic treatment thus corroborates the statements in Srimad-Bhagavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.

SB 3.26.40

Tulsi Shaligram Vivah Rituals

Tulsi Vivah, is observed at dusk in homes. The place is cleaned up and rangolis are drawn in front of Tulsi Vrindavan. Tulsi plant, being treated as the bride is smeared with turmeric and vermilion. Small bangles are hang on the tender branches. A small cloth is wound around the plant. A Shaligrama is placed next to the Tulsi as the symbol of Mahavishnu, the groom. A priest is summoned and all rites, involved in a formal wedding are conducted.

In some places, a cloth is held in front of the plant, which acts like a screen, while mantras are chanted. At the end of the mantra recitation, the cloth is removed as a mark of culmination of the wedding.

The performance of this pooja bestows prosperity, a cordial relationship between partners and all other material boons. When done with proper understanding of its essence, it bestows self realisation, the end of all spiritual pursuits.

Pastime Behind Tulsi Shaligram Vivah

Tulsi, named Vrinda (Brinda), was the wife of Jalandhar who sought a boon with the Gods, of invincibility as long as his wife is chaste.

Vrinda was a devout wife, who upheld chastity. Jalandhar, owing to the boon that he acquired, began to traumatise people that it became a difficult task for Gods to handle.

Gods took refuge in Lord Vishnu, who came to their resort, by disguising Himself as Jalandhar and living with Vrinda to break her chastity.

Vrinda who lost her chastity to Lord Vishnu, on discovering the truth cursed Him to become a stone. She further cursed that at one point in time, He would also suffer the pangs of separation of His consort;she then immolated herself.

Lord Vishnu, acknowledging Vrinda’s purity, transformed her into a Tulsi plant, to be worshipped in all homes. He then became a stone (Shaligrama). In the Ramavatar, the Lord, as the result of the curse, suffered separation from His consort, Sita.

Tulsi Vivah festival-a Tusli pooja is observed in all households as a mark of reminder of the divine relationship between the Lord and Tulsi.

Tulsi is also said to be a form of Mahalakshmi. It is also referred as Vishnupriya, the beloved of Lord Vishnu.

New Vrindavan (Tulsi garden) at Krishna Balaram Mandir

New Vrindavan (Tulsi garden) at Krishna Balaram Mandir:

The new Tulsi garden at Krishna Balaram mandir is meant to be circumambulated; It is recommended that one do this no fewer than four times:

Plaque #1:”When a person circumambulates Srimati Tulasi Devi, all the sins he may have committed are destroyed at every step, even the sin of killing a brahmana.”

Plaque #2:

“The house in which the sacred tulasi tree is enshrined is like a sacred bathing place -The servants of Yamaraja do not come to it.” – Garuda Pruana Saroddhara 9.7

“Yama is not able to see him who gives up his life while having a flower of tulasi, though he have hundreds of sins.” – Garuda Pruana Saroddhara 9.8

Plaque #3:

“Chant the Hare Krishna mantra continuously and render service to the tulasi plant by watering her and offering prayers to her. In this way, you will very soon get the opportunity to be sheltered at the lotus feet of Krishna.” – Sri Chaitanya Caritamrta, Antya 3.137

Plaque #4:

“The Supreme Lord Hari never accepts anyone’s worship without tulasi. Therefore, if tulasi leaves are not available, one can use tulasi wood to touch the Supreme Lord’s body. Even if tulasi wood is not available,one should chant the name of tulasi while worshipping Lord Sr Hari. If somebody worships demigods with tulasi, they get the sin of killing a brahmana, a cow, and enjoying the wife of his own spiritual master.” – Sri Hari Bhakti-vilasa, 7.263-264, quoting Vayu Purana

Plaque #5:

“Those who worship auspicious tulasi daily by nine processes – namely seeing, touching, meditating, glorifying, offering obeisances, praising, planting, serving and worshiping her -  live in the Lord’s house for ten billion yugas.” – Bhakti Rasamrta-sindhu, quoting from Skanda Purana

Plaque #6:

“Seeing tulasi destroys all sins. Touching her purifies the body. Bowing to her destroys all sufferings. Sprinkling her with water delivers one from death. Planting her bestows attachment of the mind to Lord Krsna. Offering her to Krsna’s lotus feet bestows special liberation in the form of prema. I offer my respects to tulasi.” – Bhakti Rasamrta-sindhu 1.2.203 quoting from Skanda Purana

Plaque #7:

“The following of Ekadasi vrata, Bhagavad Gita, Ganga water, placing tulasi leaf prasadam in the mouth, caranamrta, the chanting of the holy name – these six items bestow liberation for the dying.” – Garuda Pruana Saroddhara 8.26

“Wherever there is the shade of the tulasi tree, which removes the pain of material existence, there is always liberation from death. Such liberation is difficult to obtain by giving gifts.”- Garuda Pruana Saroddhara 9.6

Worship of Tulsi at Home

Tulsi

A majority of Hindu homes across the world have at least one Tulsi plant so that they may regularly worship Vrinda Devi. Many plant several Tulsi, creating their own small forest, which is referred to as a Vrindavan.  Tulsi Vivah is a holiday that glorifies Vrinda Devi by celebrating her marrage to Lord Vishnu. The holiday includes elaborate ceremonies  performed in everyone’s own private Vrindavans – their home Tulsi garden

Tulsi Vivah

Tulsi Vivah:

Of the numerous Hindu festivals, Tulsi Vivah festival, a significant Tulsi Pooja, is carried out by the worshippers of Tulsi/basil plant.

The worship of Tulsi, is one of the significant aspects related to one’s dailyprayers in a Hindu household, be it, the inmates are worshippers of Siva or Vishnu.

Every pious household, has a Tulsi Vrindavan in their courtyard and does Tulsi ppoja every morning & evening. Apart from one’s daily worship of Tulsi, Tulsi Vivah festival-a pooja attributed to Tulsi is performed annually.

Tulsi Pooja, owing to Tulsi Vivah festival, falls in the month of (October-November), in the month of Karthika, observed on three different dates.

The festival is observed usually on Ekadashi, on the day after Diwali, or on the day after Ekadashi, which, is Dwadashi. Some also observe on Karthik Purnima (full moon day in the month of Karthika)

 

How to Serve Prasadam

HOW TO SERVE PRASADAM
“We should never waste Krishna prasadam. Best thing is to cook only what is required and then give each prson what he wants. That is the Vedic system, that the people sit in rows behind their plates and servers pass down the rows and put a very small portion of each foodstuff on each plate, unless there is some objection by a person. Then nothing is given. Then if anyone wants more, the servers pass up and down the rows continually and give more if anyone requests. In this way nothing is wasted and everyone is satisfied.” (SP letter to Kirtiraja das 71.11.42)

1. All to be served should be invited to sit on the floor, and prasadam should be served by qualified devotees.

2. Those who are served should be very clean, preaceful, and satisfied. They should eat before serving,(if necessary). They should try not to speak while serving.

3. Serve just the right amount so that nothing is wasted.

4. Seniors should be served first. Householders should serve the guests. Old people and children should be served first.

5. Place salt and lemon on each plate before those to be served are seated.

6. Always serve water first.

7. Prasadam should be served in the following order:

• First bitter preparations like sukta and bitter melon
• Then spinach and other astringent items
• Fried preparations and dahl
• Various spicy vegetables
• Sour items
• Sweet preparations

Rice and capatis are staple foods and should be on the plate

8. Go around serving seconds until every is satisfied. Don’t be stingy – don’t hold anything back because you want to take it later. Prasadam is meant for distribution.

9. Do not touch plates with the serving spoon. Touching the plate contaminates the spoon. If a spoon becomes contaminated, you should wash it.

10. Don’t let your fingers touch any of the preparations, even water. Salt should never be served by hand, use a spoon.

11. Never touch prasadam with your feet or step over it.

12. Serve the prasadam from serving buckets.

13. Don’t drag buckets along the floor or make clanging noises with pot handles or utensils. Serve quietly.

14. After everyone is finished honoring prasadam, clean the placeimmediately.

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Peeple Tree/ Ashvattha/Ficus religiosa

Called ashvattha in Sanskrit, the peepal (Ficus religiosa) 

During the Vedic period, its wood was used to make fire by friction. The peepal is also closely linked to Krishna. In the Bhagavad Gita, he says: “Among trees, I am the ashvattha.”

The word ‘Ashvattha’ is derived from the Sanskrit roots…
A = not + Shwa = tomorrow + tha = stands/remains (The Hindu philosopher Shankaracharya interprets the name to indicate “One which does not remain the same tomorrow”, such as the universe itself.)

Once, all the gods decided to visit shiva. However, narad informed them that it was an inappropriate time for a visit as shiva and parvati were in solitude. But Indra did not heed the advice and assured the gods that there was nothing to fear when he was there to protect them. Narad reported Indra’s arrogance to goddess parvati. She cursed the gods that they, along with their wives, would turn into trees. When the gods asked for forgiveness, she promised that as trees, they would attain fame. Thus indra turned into a mango tree, brahma became a palash tree and vishnu turned into a peepal tree.
Once, Agni (the fire god) left the land of the gods, took the form of ashwattha and resided on the peepal tree for a year. Since then, peepal is also known as ashwattha.

Tribals in bengal call the peepal tree as vasudev. They water the plant in the month of vaishakh and at times of difficulty. In Bengal, peepal and banyan trees are married.

A peepal tree is planted to the east of the house or temple. Eight or 11 or 12 years after the tree has been planted, the upanayan ceremony is performed for the tree. A round platform is constructed around the tree. Different gods like Narayan, Vasudev, Rrukmini, Satyabhama are invoked and worshipped. All the rituals of the upanayan ceremony are performed and then the tree is married to the basil plant.

In the ancient Puranas, an incident has been described in which the demons defeated the deities and Lord Vishnu hid in the Peepal tree. Since, the Lord resided in the tree for some time; the tree holds great importance for people. Thus, people began worshipping the tree, considering it to be a means of offering prayers to Lord Vishnu. There are a few legends, which suggest that Lord Vishnu was born under the peepal tree. There are a couple of stories, which say that the tree is home to the trinity of Gods, the root being Brahma, the trunk is Vishnu and leaves represent Lord Shiva. Another popular belief is that Lord Krishna wounded his pastimes under the Peepal tree.

On Amavasya, villagers perform a symbolic marriage between the neem and the peepal, which are usually grown near each other. Although this practice is not prescribed by any religious text, there are various beliefs on the significance of “marrying” these trees. In one such belief, the fruit of the neem represents the Shivalinga and so, the male. The leaf of the peepal represents the yoni, the power of the female. The fruit of the neem is placed on a peepal leaf to depict the Shivalinga, which symbolises creation through sexual union, and so the two trees are “married”. After the ceremony, villagers circle the trees to rid themselves of their sins.

The peepal is also sacred to Buddhists, because the Buddha is believed to have attained enlightenment under it. Hence it is also called the Bodhi tree or “tree of enlightenment”.

Upanishads have also made a mention about the Peepal tree. To clearly define the difference between the body and soul, the fruit of peepal is used as a classic example. According to the Skanda purana, a person who does not have a son should consider the peepal tree as his own child. It says that the family will prosper and have a good name, till the peepal tree survives. Cutting a peepal tree is regarded as a big sin, which is almost equivalent to murdering a Brahmin. Skanda Puranas say that a person who cuts the tree surely goes to hell.

It is preferred to touch the peepal tree only on Saturdays. It is said that once upon a time, there were two demons, namely Ashvattha and Peepala, who used to torture and harass people. Ashvattha took the form of peepal and the Peepala disguised as Brahmin. The Brahmin used to recommend people to touch the peepal tree and as soon as they did so, they were killed by the demon Ashvattha. Both the demons were killed by Shani devta. It is due to the strong influence of Shani Maharaj that it is considered safe to touch the peepal tree on Saturdays. People are of the belief that even Goddess Lakshmi dwells in the tree on Saturdays. Women who are not blessed with a son tie a red thread around the trunk or on its branches asking the deities to bless her and fulfill her desire.

The peepal is used extensively in Ayurveda. Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds.

In the Upanishads, the fruit of the peepal is used as an example to explain the difference between the body and the soul: the body is like the fruit which, being outside, feels and enjoys things, while the soul is like the seed, which is inside and therefore witnesses things.

Ascetics still meditate beneath sacred fig trees, and Hindus do circumambulation around the sacred fig tree as a mark of worship. Usually seven pradakshinas are done around the tree in the morning time chanting “Vriksha Rajaya Namah”, meaning “salutation to the king of trees.”

In Awadh, if a girl’s horoscope predicts widowhood, she is first married to a peepal tree on chaitra Krishna or ashwin Krishna tritiya. In olden days, when remarriage was forbidden for girls, young widows were married to the peepal tree and then allowed to remarry.

Health benefits of Peepal-Stammering Speech disorder

Scientific research has revealed that among tress, Peepal is the only tree that produces oxygen in abundant quantity day and night, which is so essential for life. Peepal provides life sustaining oxygen, which proves it to be a life sustainer. Continuously research has also proved that the sound and interacting flow of wind, with peepal leaves, slowly but surely kills infection bacteria as well. According to the book of ayurveda, peepal leaves, fruits and bark are killers of diseases. People tree has both sweet and bitter taste and has a cooling property.

Licking honey placed on peepal leaves is believed to cure speech irregularities.

Its bark yields the tannin used in treating leather. Its leaves, when heated in ghee, are applied to cure wounds. Ingesting the bark, fruit and buds with different combination of things cures diseases related with phlegm, bile, inflammation swelling and indisposition etc.

The soft bark and the bud of this tree cure ‘Prameha’ (a disease in which sperms emanate through urine). The powdered form of the fruit of this tree increases appetite and cures numerous diseases.

Sami Tree/ The shelter of Pandavas Weapon

Sami Tree/ Shami Tree

The botanical name of this tree is Prosopis spicigera. Every Hindu warrior before going for war would offer prayers to Banni tree and then proceed. They believed that they would emerge victorious in the war. The legend behind is rooted in the great epic Mahabharatha. When Pandavas were in exile for 14 years, they had to spend one-year incognito. During this period they had to hide their precious weapons lest they give away their identity. They chose the Shami tree to hide their weapons. After a year, they came back to the tree and found their weapons intact. They worshiped the tree and asked for power and victory in the ensuing battle between the Pandavas and Kauravas. Pandavas won the battle and hence it is believed that the Sami tree gives power and victory to those who pray to it.

 

 

 

Basics of Ayurved

The Three Dosas

1. Vatha
2. Pitha
3. Kapha

The Five Elements that compose the universe & the Human Body:

1. Earth(prthvi)
2. Water (jala)
3. Fire (Agni)
4. Air (vayu)
5. Ether (Akasa)

Saptadhatu/Seven primary constituent elements  of the body

1. Chyle or plasma (called rasa dhātu),
2. Blood (rakta dhātu),
3. Flesh (māṃsa dhātu),
4. Fat (medha dhātu),
5. Bone (asthi dhātu),
6. Marrow (majja dhātu), and
7. Semen or female reproductive tissue (śukra dhātu)

Ayurveda stresses a balance of three elemental energies or humors:

1. Vāyu vāta (air & space – “wind”),
2. pitta (fire & water – “bile”)
3. kapha (water & earth – “phlegm”).

According to ayurvedic medical theory, these three substances — doṣas (literally that which deteriorates )—are important for health, because when they exist in equal quantities, the body will be healthy, and when they are not in equal amounts, the body will be unhealthy in various ways. One ayurvedic theory asserts that each human possesses a unique combination of doṣas that define that person’s temperament and characteristics.

The journey from “I to We” – Lesson From Guru “The Ants”

Desires change nothing but Decisions Change everything

United We Stand Divided We fall.

The journey from “I to We” – Lesson From Guru “The Ants”

“I” the false ego ceases to exist in sankirtan yajna “We”.

Sankirtan Yajna is a common Goal that can help all of us to cross the ocean of Samsara.

Test Tube Baby is an Ancient Concept

Bharadvaja: He is one of the seven great rsis and was present at the time of the birth ceremony of Arjuna. The powerful rsi sometimes undertook severe penances on the shore of the Ganges, and his asrama is still celebrated at Prayagadhama. It is learned that this rsi, while taking bath in the Ganges, happened to meet Ghrtaci, one of the beautiful society girls of heaven, and thus he discharged semen, which was kept and preserved in an earthen pot and from which Drona was born.

SB 1.9.6-7

“The only Solace”/Future of Dhanya Kali/”Hari Naam Sankirtan Ki Jai”

 

“The only Solace”/Future of Dhanya Kali/”Hari Naam Sankirtan Ki Jai”

The Krishna consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.

 

When the five members of the Panca-tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy.

 

 Caitanya Caritamrta Adi-Lila 7.26

Durvasa Muni/The Fiery Mendicant

Durvasa Muni

A powerful mystic brahmana determined to observe the principles of religion with great vows and under strict austerities. His name is associated with many historical events, and it appears that the great mystic could be both easily satisfied and easily annoyed, like Lord Siva. When he was satisfied, he could do tremendous good to the servitor, but if he was dissatisfied he could bring about the greatest calamity. Kumari Kunti, at her father’s house, used to minister all kinds of services to all great brahmanas, and being satisfied with her good reception Durvasa Muni blessed her with a power to call any demigod she desired. It is understood that he was a plenary incarnation of Lord Siva, and thus he could be either easily satisfied or annoyed. He was a great devotee of Lord Siva, and by Lord Siva’s order he accepted the priesthood of King Svetaketu because of the King’s performance of sacrifice for one hundred years. Sometimes he used to visit the parliamentary assembly of the heavenly kingdom of Indradeva. He could travel in space by his great mystic powers, and it is understood that he traveled a great distance through space, even up to the Vaikuntha planets beyond material space. He traveled all these long distances within one year, during his quarrel with King Ambarisa, the great devotee and Emperor of the world.
He had about ten thousand disciples, and wherever he visited and became a guest of the great ksatriya kings, he used to be accompanied by a number of followers. Once he visited the house of Duryodhana, the enemy cousin of Maharaja Yudhisthira. Duryodhana was intelligent enough to satisfy the brahmana by all means, and the great rsi wanted to give some benediction to Duryodhana. Duryodhana knew his mystic powers, and he knew also that the mystic brahmana, if dissatisfied, could cause some havoc, and thus he designed to engage the brahmana to show his wrath upon his enemy cousins, the Pandavas. When the rsi wanted to award some benediction to Duryodhana, the latter wished that he should visit the house of Maharaja Yudhisthira, who was the eldest and chief among all his cousins. But by his request he would go to him after he had finished his meals with his Queen, Draupadi. Duryodhana knew that after Draupadi’s dinner it would be impossible for Maharaja Yudhisthira to receive such a large number of brahmana guests, and thus the rsi would be annoyed and would create some trouble for his cousin Maharaja Yudhisthira. That was the plan of Duryodhana. Durvasa Muni agreed to this proposal, and he approached the King in exile, according to the plan of Duryodhana, after the King and Draupadi had finished their meals.
On his arrival at the door of Maharaja Yudhisthira, he was at once well received, and the King requested him to finish his noontime religious rites in the river, for by that time the foodstuff would be prepared. Durvasa Muni, along with his large number of disciples, went to take a bath in the river, and Maharaja Yudhisthira was in great anxiety about the guests. As long as Draupadi had not taken her meals, food could be served to any number of guests, but the rsi, by the plan of Duryodhana, reached there after Draupadi had finished her meals.
When the devotees are put into difficulty, they have an opportunity to recollect the Lord with rapt attention. So Draupadi was thinking of Lord Krsna in that dangerous position, and the all-pervading Lord could at once know the dangerous position of His devotees. He therefore came there on the scene and asked Draupadi to give whatever food she might have in her stock. On her being so requested by the Lord, Draupadi was sorrowful because the Supreme Lord asked her for some food and she was unable to supply it at that time. She said to the Lord that the mysterious dish which she had received from the sun-god could supply any amount of food if she herself had not eaten. But on that day she had already taken her meals, and thus they were in danger. By expressing her difficulties she began to cry before the Lord as only a woman would do in such a position. The Lord, however, asked Draupadi to bring up the cooking pots to see if there was any particle of foodstuff left, and on Draupadi’s doing so, the Lord found some particle of vegetable sticking to the pot. The Lord at once picked it up and ate it. After doing so, the Lord asked Draupadi to call for her guests, the company of Durvasa.
Bhima was sent to call them from the river. Bhima said, “Why are you delaying, sirs? Come on, the food is ready for you.” But the brahmanas, because of Lord Krsna’s accepting a little particle of food, felt sumptuously fed, even while they were in the water. They thought that since Maharaja Yudhisthira must have prepared many valuable dishes for them and since they were not hungry and could not eat, the King would feel very sorry, so it was better not to go there. Thus they decided to go away.
This incident proves that the Lord is the greatest mystic, and therefore He is known as Yogesvara. Another instruction is that every householder must offer food to the Lord, and the result will be that everyone, even a company of guests numbering ten thousand, will be satisfied because of the Lord’s being satisfied. That is the way of devotional service.

SB 1.15.11

Subhadra

Subhadra

Daughter of Vasudeva and sister of Lord Sri Krsna. She was not only a very dear daughter of Vasudeva, but also a very dear sister to both Krsna and Baladeva. The two brothers and sister are represented in the famous Jagannatha temple of Puri, and the temple is still visited by thousands of pilgrims daily. This temple is in remembrance of the Lord’s visit at Kuruksetra during an occasion of solar eclipse and His subsequent meeting with the residents of Vrndavana. The meeting of Radha and Krsna during this occasion is a very pathetic story, and Lord Sri Caitanya, in the ecstasy of Radharani, always pined for Lord Sri Krsna at Jagannatha Puri. While Arjuna was at Dvaraka, he wanted to have Subhadra as his queen, and he expressed his desire to Lord Krsna. Sri Krsna knew that His elder brother, Lord Baladeva, was arranging her marriage elsewhere, and since He did not dare to go against the arrangement of Baladeva, He advised Arjuna to kidnap Subhadra. So when all of them were on a pleasure trip on the Raivata Hill, Arjuna managed to kidnap Subhadra according to the plan of Sri Krsna. Sri Baladeva was very angry at Arjuna, and He wanted to kill him, but Lord Krsna implored His brother to excuse Arjuna. Then Subhadra was duly married with Arjuna, and Abhimanyu was born of Subhadra. At the premature death of Abhimanyu, Subhadra was very mortified, but on the birth of Pariksit she was happy and solaced.

SB 1.13.3-4

Draupadi

Draupadi

The most chaste daughter of Maharaja Drupada and partly an incarnation of goddess Saci, the wife of Indra. Maharaja Drupada performed a great sacrifice under the superintendence of the sage Yaja. By his first offering, Dhrstadyumna was born, and by the second offering, Draupadi was born. She is therefore the sister of Dhrstadyumna, and she is also named Pancali. The five Pandavas married her as a common wife, and each of them begot a son in her. Maharaja Yudhisthira begot a son named Pratibhit, Bhimasena begot a son named Sutasoma, Arjuna begot Srutakirti, Nakula begot Satanika, and Sahadeva begot Srutakarma. She is described as a most beautiful lady, equal to her mother-in-law, Kunti. During her birth there was an aeromessage that she should be called Krsna. The same message also declared that she was born to kill many a ksatriya. By dint of her blessings from Sankara, she was awarded five husbands, equally qualified. When she preferred to select her own husband, princes and kings were invited from all the countries of the world. She was married with the Pandavas during their exile in the forest, but when they went back home Maharaja Drupada gave them immense wealth as a dowry. She was well received by all the daughters-in-law of Dhrtarastra. When she was lost in a gambling game, she was forcibly dragged into the assembly hall, and an attempt was made by Duhsasana to see her naked beauty, even though there were elderly persons like Bhisma and Drona present. She was a great devotee of Lord Krsna, and by her praying, the Lord Himself became an unlimited garment to save her from the insult. A demon of the name Jatasura kidnapped her, but her second husband, Bhimasena, killed the demon and saved her. She saved the Pandavas from the curse of Maharsi Durvasa by the grace of Lord Krsna. When the Pandavas lived incognito in the palace of Virata, Kicaka was attracted by her exquisite beauty, and by arrangement with Bhima the devil was killed and she was saved. She was very much aggrieved when her five sons were killed by Asvatthama. At the last stage, she accompanied her husband Yudhisthira and others and fell on the way. The cause of her falling was explained by Yudhisthira, but when Yudhisthira entered the heavenly planet he saw Draupadi gloriously present there as the goddess of fortune in the heavenly planet.

SB 1.13.3-4

Prtha/Kunti

Queen Kunti/Prta invokes the Sun God

Daughter of Maharaja Surasena and sister of Vasudeva, Lord Krsna’s father. Later she was adopted by Maharaja Kuntibhoja, and hence she is known as Kunti. She is the incarnation of the success potency of the Personality of Godhead. The heavenly denizens from the upper planets used to visit the palace of King Kuntibhoja, and Kunti was engaged for their reception. She also served the great mystic sage Durvasa, and being satisfied by her faithful service, Durvasa Muni gave her a mantra by which it was possible for her to call for any demigod she pleased. As a matter of inquisitiveness, she at once called for the sun-god, who desired couplement with her, but she declined. But the sun-god assured her immunity from virgin adulteration, and so she agreed to his proposal. As a result of this couplement, she became pregnant, and Karna was born by her. By the grace of the sun, she again turned into a virgin girl, but being afraid of her parents, she quitted the newly born child, Karna. After that, when she actually selected her own husband, she preferred Pandu to be her husband. Maharaja Pandu later wanted to retire from family life and adopt the renounced order of life. Kunti refused to allow her husband to adopt such life, but at last Maharaja Pandu gave her permission to become a mother of sons by calling some other suitable personalities. Kunti did not accept this proposal at first, but when vivid examples were set by Pandu she agreed. Thus by dint of the mantra awarded by Durvasa Muni she called for Dharmaraja, and thus Yudhisthira was born. She called for the demigod Vayu (air), and thus Bhima was born. She called for Indra, the King of heaven, and thus Arjuna was born. The other two sons, namely Nakula and Sahadeva, were begotten by Pandu himself in the womb of Madri. Later on, Maharaja Pandu died at an early age, for which Kunti was so aggrieved that she fainted. Two co-wives, namely Kunti and Madri, decided that Kunti should live for the maintenance of the five minor children, the Pandavas, and Madri should accept the sati rituals by meeting voluntary death along with her husband. This agreement was endorsed by great sages like Satasrnga and others present on the occasion.
Later on, when the Pandavas were banished from the kingdom by the intrigues of Duryodhana, Kunti followed her sons, and she equally faced all sorts of difficulties during those days. During the forest life one demon girl, Hidimba, wanted Bhima as her husband. Bhima refused, but when the girl approached Kunti and Yudhisthira, they ordered Bhima to accept her proposal and give her a son. As a result of this combination, Ghatotkaca was born, and he fought very valiantly with his father against the Kauravas. In their forest life they lived with a brahmana family that was in trouble because of one Bakasura demon, and Kunti ordered Bhima to kill the Bakasura to protect the brahmana family against troubles created by the demon. She advised Yudhisthira to start for the Pancaladesa. Draupadi was gained in this Pancaladesa by Arjuna, but by order of Kunti all five of the Pandava brothers became equally the husbands of Pancali, or Draupadi. She was married with five Pandavas in the presence of Vyasadeva. Kuntidevi never forgot her first child, Karna, and after Karna’s death in the Battle of Kuruksetra she lamented and admitted before her other sons that Karna was her eldest son prior to her marriage with Maharaja Pandu. Her prayers for the Lord after the Battle of Kuruksetra, when Lord Krsna was going back home, are excellently explained. Later she went to the forest with Gandhari for severe penance. She used to take meals after each thirty days. She finally sat down in profound meditation and later burned to ashes in a forest fire.

SB 1.13.3-4

Gandhari

Gandhari

The ideal chaste lady in the history of the world. She was the daughter of Maharaja Subala, the King of Gandhara (now Kandahar in Kabul), and in her maiden state she worshiped Lord Siva. Lord Siva is generally worshiped by Hindu maidens to get a good husband. Gandhari satisfied Lord Siva, and by his benediction to obtain one hundred sons, she was betrothed to Dhrtarastra, despite his being blind forever. When Gandhari came to know that her would-be husband was a blind man, to follow her life companion she decided to become voluntarily blind. So she wrapped up her eyes with many silk linens, and she was married to Dhrtarastra under the guidance of her elder brother Sakuni. She was the most beautiful girl of her time, and she was equally qualified by her womanly qualities, which endeared every member of the Kaurava court. But despite all her good qualities, she had the natural frailties of a woman, and she was envious of Kunti when the latter gave birth to a male child. Both the queens were pregnant, but Kunti first gave birth to a male child. Thus Gandhari became angry and gave a blow to her own abdomen. As a result, she gave birth to a lump of flesh only, but since she was a devotee of Vyasadeva, by the instruction of Vyasadeva the lump was divided into one hundred parts, and each part gradually developed to become a male child. Thus her ambition to become the mother of one hundred sons was fulfilled, and she began to nourish all the children according to her exalted position. When the intrigue of the Battle of Kuruksetra was going on, she was not in favor of fighting with the Pandavas; rather, she blamed Dhrtarastra, her husband, for such a fratricidal war. She desired that the state be divided into two parts, for the sons of Pandu and her own. She was very affected when all her sons died in the Battle of Kuruksetra, and she wanted to curse Bhimasena and Yudhisthira, but she was checked by Vyasadeva. Her mourning over the death of Duryodhana and Duhsasana before Lord Krsna was very pitiful, and Lord Krsna pacified her by transcendental messages. She was equally aggrieved on the death of Karna, and she described to Lord Krsna the lamentation of Karna’s wife. She was pacified by Srila Vyasadeva when he showed her dead sons, then promoted to the heavenly kingdoms. She died along with her husband in the jungles of the Himalayas near the mouth of the Ganges; she burned in a forest fire. Maharaja Yudhisthira performed the death ceremony of his uncle and aunt.

SB 1.13.3-4

Sastras say Mercy killing/Euthanasia is Violence

If a particular animal is killed, then his progress is checked. If an animal is staying in a particular body for so many days or so many years and is untimely killed, then he has to come back again in that form of life to complete the remaining days in order to be promoted to another species of life. So their progress should not be checked simply to satisfy one’s palate. This is called ahimsa.

Bg 16.1-3

Spiritual Varieties of Apparent Pain & Pleasure

When Lord Siva heard from his wife about Daksa, the psychological effect was that he immediately remembered the strong words spoken against him in the assembly of the guardians of the universe, and, remembering those words, he was sorry at heart, although to please his wife he smiled. In Bhagavad-gita it is said that a liberated person is always in mental equilibrium in both the distress and the happiness of this material world. Therefore the question may now be raised why a liberated personality like Lord Siva was so unhappy because of the words of Daksa. The answer is given by Srila Visvanatha Cakravarti Thakura. Lord Siva is atmarama, or situated in complete self-realization, but because he is the incarnation in charge of the material mode of ignorance, tamo-guna, he is sometimes affected by the pleasure and pain of the material world.

The difference between the pleasure and pain of this material world and that of the spiritual world is that in the spiritual world the effect is qualitatively absolute. Therefore one may feel sorry in the absolute world, but the manifestation of so-called pain is always full of bliss.

For instance, once Lord Krsna, in His childhood, was chastised by His mother, Yasoda, and Lord Krsna cried. But although He shed tears from His eyes, this is not to be considered a reaction of the mode of ignorance, for the incident was full of transcendental pleasure. When Krsna was playing in so many ways, sometimes it appeared that He caused distress to the gopis, but actually such dealings were full of transcendental bliss.

That is the difference between the material and spiritual worlds. The spiritual world, where everything is pure, is pervertedly reflected in this material world. Since everything in the spiritual world is absolute, in the spiritual varieties of apparent pleasure and pain there is no perception other than eternal bliss, whereas in the material world, because everything is contaminated by the modes of material nature, there are feelings of pleasure and pain.

Therefore because Lord Siva, although a fully self-realized person, was in charge of the material mode of ignorance, he felt sorrow.

 SB 4.3.15

Yutika/Juhi -Jasminum auriculatum

The two kinds of yuthika are the golden (svarna-yuthika) and white (subhra-yuthika).

In Chapter 30 of Krsna Book, Srila Prabhupada has also identified this gopi as being Sri Radha. Indeed, he mentions Her name a dozen times. See Krsna Book, 1:297–98.]
Govinda approached a nearby punnaga tree. When He touched it the tree’s buds blossomed, engulfing Hari in a sweet aroma. In a basket fashioned from gold and silver filaments, decorated with precious gems, Hari quickly gathered an assortment of campaka, malati, jati, yuthika, and kadamba flowers. [Srila Prabhupada writes in Krsna Book, "Oh, She is so dear to Him! Krsna must have picked some flowers in this spot to satisfy Radharani, because here, where He stood erect to get the flowers from the high branches of the tree, we find only half the impression of His feet." (Krsna Book, 1)]

 

The fate of Sudras

The fate of Sudras

The shameless husbands of lowborn sudra women live exactly like animals, and therefore they have no good behavior, cleanliness or regulated life. After death, such persons are thrown into the hell called Puyoda, where they are put into an ocean filled with pus, stool, urine, mucus, saliva and similar things. Sudras who could not improve themselves fall into that ocean and are forced to eat those disgusting things.

It is significant that this verse is spoken especially about sudras. If one is born a sudra, he must continually return to the ocean of Puyoda to eat horrible things. Thus even a born sudra is expected to become a brahmana; that is the meaning of human life.

SB 5.26.23

The Rudra Principle

Rudra, is a mixed color of blue (ignorance) and red (passion), because anger is the product of passion and ignorance.

In Bhagavad-gita (3.37) the principle of Rudra is described. Krodha (anger) is the product of kama (lust), which is the result of the mode of passion. When lust and hankering are unsatisfied, the element of krodha appears, which is the formidable enemy of the conditioned soul. This most sinful and inimical passion is represented as ahankara, or the false egocentric attitude of thinking oneself to be all in all. Such an egocentric attitude on the part of the conditioned soul, who is completely under the control of material nature, is described in Bhagavad-gita as foolish. The egocentric attitude is a manifestation of the Rudra principle in the heart, wherein krodha (anger) is generated. This anger develops in the heart and is further manifested through various senses, like the eyes, hands and legs. When a man is angry he expresses such anger with red-hot eyes and sometimes makes a display of clenching his fists or kicking his legs. This exhibition of the Rudra principle is the proof of Rudra’s presence in such places. When a man is angry he breathes very rapidly, and thus Rudra is represented in the air of life, or in the activities of breathing. When the sky is overcast with dense clouds and roars in anger, and when the wind blows very fiercely, the Rudra principle is manifested, and so also when the sea water is infuriated by the wind it appears in a gloomy feature of Rudra, which is very fearful to the common man. When fire is ablaze we can also experience the presence of Rudra, and when there is an inundation over the earth we can understand that this is also the representation of Rudra.
There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many yogis, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great yogi Durvasa, under the influence of this Rudra principle, picked a quarrel with Maharaja Ambarisa, and a brahmana boy exhibited the Rudra principle by cursing the great King Pariksit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position.

SB 3.12.11

Note:

Places of Rudra

the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity

SB 3.12.11

 

 

 

4 Kinds of Vision of a Madhyama Devotees

There are 3 kinds of devotees:

The lower grade devotees, they have high regard for the Deity in the temple, but not very much regard for devotees or people in general.

The second grade devotee takes compassion with innocent non-devotees. In that stage he has got 4 kinds of vision:

1. one is that he always keeps Krsna as the most loveable object,
2. second is that he makes intimate friendship with his devotee God brothers or any other devotees,
3. third is that he takes compassion with innocent non-devotees, and tries to convince them about the importance of Krsna consciousness, and
4. fourth is that he does not take any serious interest for the atheistic class of men.

The first grade devotee, of course, sees everyone in relationship with Krsna and as such, he makes no distinction between a devotee or a nondevotee. His vision is high grade, because he sees that everyone is engaged in Krsna’s service directly or indirectly. This position of high grade devotee should never be imitated.

 It was possible only in Lord Caitanya or Lord Nityananda, or Haridasa Thakura.

Difference between Astra and Sastra from Agni Puran

Difference between Astra and Sastra from Agni Puran

 

Astra – Remains in Hand like sword

Sastra is the one that is hurled afar

 

5 types of War weapons

1.Yantramukta weapons (released from a machine (Tope) a launcher or a bow)

2. Panimukta weapons (released by hand like spear, stones)

3. Mukta-Sandharita (weapons that could be flung as well as withdrawn)

4. Hasta Sastra/Amukta astra (weapons that are weilded from the hand )

5. Naked Strength/ Physical strength (Wrestling

 

Ist class fight – Bow and arrow

2nd class fight – Spears

3rd Class fight - Swords

4th class fight  - Wrestling (lowest)

Champaka Cursed (Michelia campaka)

In the land of Gokarna there was a temple dedicated to Shiva. Narada decided that he would go and visit the temple. On the way, he saw a flowering champaka tree and stopped to admire it. A brahmana came there to pluck flowers from the tree. But seeing that Narada was there, the brahmana refrained from plucking any flowers.

Where are you going? asked Narada.

The brahmana lied and replied, To beg some alms.

Narada went to the temple. Meanwhile, the brahmana plucked flowers from the champaka tree and placed them in a basket that he covered up well. Narada met the brahmana again on his way back from the temple.

Where are you going now? He asked the brahmana.

The brahmana lied again, Home, he said, I could n’t get any alms.

Narada’s suspicions were aroused. He went to the champaka tree and asked, Has that brahmana plucked any flowers?

What brahmana? replied the tree. I don’t know of any brahmana. No one has plucked any flowers. Narada went back to the temple and discovered fresh champaka flowers lying there on top of the Shiva linga. There was another devotee praying there. Narada asked him, Do you know who came to worship with these champaka flowers?

Yes, I do, replied the devotee, It is an evil brahmana. He worships Shiva every day with champaka flowers. Thanks to Shiva’s blessings, he has completely brainwashed the king and has secretly been stealing the king’s wealth. He also oppresses other brahmanas.

Narada asked Shiva, Why do you encourage such evil?

I am helpless, replied Shiva. I cannot resist it if someone worships me with champaka flowers.

Just then, a brahmana woman came running with her tale of woe. Her husband was crippled. But they had managed to get some money from the king so that their daughter could be married. They had also received a cow from the king. But the evil brahmana was claiming that half of whatever they had received was his. It was due to his good offices that the king had been so generous, he was saying.

The evil brahmana had already appropriated half of the money. But how was a cow to be divided?

Narada then decided that something needed to be done about the champaka tree and the evil brahmana.

Apart from everything else, the champaka tree was a liar. Narada cursed the champaka tree that its flowers would never be accepted by Shiva as an offering. He cursed the evil brahmana that he would be born as a rakshasa (demon) named Viradha. But the brahmana had been a devotee of Shiva. So the curse was qualified by the stipulation that Viradha would be killed by Rama and would then again become a brahmana.

Jalanarayana -Buddha Nilakantha Temple Nepal

Buddha Nilakantha Temple Nepal

Located here is a Deity of Lord Vishnu, Vishnu (Narayan) Jalasayana, lying on Ananta Sesa, in the cosmic ocean. The Deity is over 1,000 years old. Lord Vishnu is about 5m (17 ft) long and is lying in a 13m (43 ft) long tank, as if floating, with His legs crossed. His four hands hold the four symbols of Vishnu: the chakra (disc), club, and conch-shell and lotus flower.

Budhanilkantha literally means “old blue-throat.” Ananta has 11-hooded heads. It is believed that the deity was carved in the 7th or 8th century during the Licchavi period. Hindus can walk down the steps and touch His feet, but foreigners cannot. The main festival of the year is when Lord Vishnu, who sleeps on the cosmic ocean during Caturmasya period wakes up on the Haribondhini Ekadashi day in late October or early November.

Many thousands of people come on this day. Three other images of Lord Vishnu were carved at the same time. One is here at Budhanilkantha and is considered the most important and original, one is at Balaju Gardens, and one is at the old Royal Palace in Kathmandu, but can not be viewed by tourist. The king of Nepal is not allowed to see the deity at Budhanilkantha, but he can see the other two deities.

It is believed if the king sees this deity of Vishnu he will die immediately. The deity of Budhanilkantha was lost for a while and was later rediscovered by a farmer. It is believed that the farmers struck the buried deity with his plough and that blood came out from the ground.The morning puja between 9 and 10 am is interesting.

Sleeping Narayana from Budha Nilakantha, Nepal, circa 8th century. stone more than life size.

Lord Vishnu reclining on the coils of a cosmic serpent on the infinite ocean from which the world emerges. The Lord is shown lying down on a thousand-headed snake named Shesha or Ananta Nag – Timeless or Ageless snake.

“This primal insight into the dreamlike nature of the world of appearances has an oddly contemporary resonance given the direction of modern scientific thought. Long before post-Newtonian physics “discovered” that matter is essentially energy in drag – E =MC2 – the sages had already intuited that the physical universe is an emanation of the omnipotent Force, which they call Shakti.

Champaka (Michelia campaka)

Nanda-kumara, handed Srila Prabhupada a small champaka flower.
“Extending his thumb and forefinger from his bead bag, Prabhupada held the champaka flower and looked fondly at it. ‘This flower,’ he said, ‘is the color of Lord Caitanya. And this flower is the most loved all over India. This flower is beautiful to look at and beautiful to smell.’ He carried the small saffron-gold flower between his fingers the rest of the morning.

Srila Prabhupada’s Visit to Simhacalam