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Baul song Love Bird by KD Babukishan, many pictures of his native Bengal, Calcutta, Dakiniswar Temple, Shantiniketan

5/15/2012

All pictures in this video are Babukishan's personal pictures, pictures of his Grandfathers, and Grandmothers Samadhi's ect....

This is Baul a very deep philosophy of Love... this particular song as with many of Babu's Baul songs are composed in Fusion style to appeal to a wider audience.

Babu Kishan spent 12 years as Vedic Monk with the Ramakrishna Order in Calcutta.

Chapter 1 Avadhuta Gita

5/15/2012

Chapter 1 Avadhuta Gita a piece of the puzzle.. there are many pieces to this matrix called Tantra and Yoga that originates in Bharata or India... all valid different philosophical points of view. (this is a copy and paste job)

Each Day I am posting a Chapter of the Avadhuta Gita !

(The Avadhoota Gita is writen by Sage Dattatreya. Dattatreya is regarded bymany as the foremost incarnation. He was the combined incarnation of Brahma, Vishnu and Shiva. His narration was recorded by his two diciples Swami and Kartika. It is undoubtedly one of the ancient most Santana Dharmic Scriptures. Dattatreya belonged to the ancient Vedic period as there is a Dattatreya Upanishad in the Atharvaveda. He is definitely before the Ramayana period as it is mentioned that Dattatreya taught the Shodanyasa of Srividya to Lord Parashurama, who was before Lord Rama. He also taught the Asthanga Yoga to Patanjali, who then wrote the famous Patanjali Yoga Sutras. The Avadhoota Gita is regarded by almost all sages as the greatest treatise on Advaita Vedanta. Some are of the openion that Dattatreya was the originator of Tantra.)

1. Through the grace of God alone, the desire for nonduality arises in wise men to save them from great fear. Nonduality - monistic Consciousness, in which the knower, knowledge, and knowable- soul and God - become one; the highest realization of Divinity. Fear - The word "fear" includes also such states of mind as insecurity, despair, and grief, all of which arise from a consciousness of oneself as limited and separate from others and which therefore can be dispelled only by realizing oneself as the All.

2. How shall I salute the formless Being, indivisible, auspicious and immutable, who fills all this with His Self and also fills the self with His Self? Salute - No form of greeting or worship is possible where there is noconsciousness of distinction.Fills, etc. - The reality and substance of the so-called individual self is the Divine Self.

3. The universe composed of the five elements is like water etc. in a mirage.

Oh, to whom shall I make obeisance -I who am one and taintless? Five elements- earth, water, fire, air, and ether.

According to most philosophical systems of India, these combine to constitute the phenomenal universe and are derived from God associated with maya or ignorance.The terms are not to be taken literally.Taintless - untouched by the slightest ignorance and hence absolutely pure. The word is often applied to the Self and God.

4. All is verily the absolute Self. Distinction and nondistinction do not exist.

How can I say, "It exists; it does not exist"? I am filled with wonder. It - the universe.

5. The essence and the whole of Vedanta is this Knowledge, this supreme Knowledge: That I am by nature the formless, all-pervasive Self.

6. There is no doubt that I am that God who is the Self of all; Pure, indivisible, like the sky. Naturally stainless.

7. I indeed am immutable and infinite -of the form of pure Intelligence.The Avadhoota Gita I do not know how or in relation to whom joy and sorrow exist.

8. I have no mental activity, good of bad; I have no bodily function, good or bad; I have no verbal action, good or bad. I am the nectar of Knowledge -beyond the senses, pure.

9. The mind indeed is of the form of space. The mind indeed is omnifaced. The mind is the past. The mind is all. But in reality there is no mind. All - the phenomenal universe -including all time and space - cosmos. In reality - In the highest realization of the Spirit there is no mind.

10. I, the One only, am all this, beyond space and continuous. How can I see the Self as visible or hidden? Continuous - without the intervention of another substance; Therefore homogeneous and undifferentiated. Hidden - The question of the Self as being hidden or visible does not arise when one oneself is that Self.

11. Thus you are One. Why then do you not understand - that you are the unchangeable One, equally perceived in all?O mighty One, how can you, who are ever-shining, unrestricted ,think of day and night? You - Dattatreya now addresses the disciple to whom he is imparting the highest truth.Night - There can be no perception of any time or condition in perfectSelf-realization.

12. Know the Self always to be everywhere, one and unintercepted. I am the meditator and the highest object of meditation. Why do you divide the Indivisible? Unintercepted - See note on "Continuous," verse

10.Divide, etc. - Even the act of meditation is an expression of ignorancebecause it implies duality.

13. You are not born nor do you die. At no time do you have a body. The scripture declares in many different ways -the well-known dictum: "All is Brahman."

14. You are He who is exterior and interior.You are the auspicious One existing everywhere at all times. Why are you running hither and thither deluded, like an unclean spirit? The Avadhoota Gita

15. Union and separation exist in regard neither to you nor to me.There is no you, no me, nor is there this universe. All is verily the Self alone.

16. You do not belong to that which is composed of the five objects of sense, such as sound; nor does that belong to you.You indeed are the supreme Reality.Why then do you suffer? Five. - The world appearance is composed of the five objects of sight, sound, touch, taste, and smell, and is not in reality connected with the Self.

17. For you there is no birth or death, for you there is no mind,for you there is no bondage or liberation, no good or evil.Why do you shed tears, my child?Neither you nor I have name and form.

18. Oh mind, why do you wander about deluded, like an unclean spirit?Behold the Self indivisible.Be happy through renunciation of attachment.

19. You verily are Truth, devoid of change, motionless, one,of the nature of freedom.You have neither attachment nor aversion .Why do you suffer, seeking the objects of desires?

20. All the scriptures say that the Truth is without attributes, pure ,immutable, bodiless, and existing equally everywhere. Know me to be That.

21. Know that which has form to be false, that which is formlessto be eternal. Through the instruction of this truth there is no longer rebirth into this world.No longer, etc. - Knowing oneself as eternal,one is not born into this world anymore, since incarnation is causedonly by the soul's ignorance of its true nature.Yet let it be known that some return for compassion's sake whileyet knowing the absolute.

22. Sages say that Reality is one only and the same. And through renunciation of attachment, the mind, which is one and many,ceases to exist.One and many - "one" in a high (but not the highest) state of illumination,"many" in the state of ignorance.

23. If it is of the nature of the not-Self,how can there be Samahdi?If it is of the nature of the Self, how can there be Samahdi?If it is both "is" and "is not", how can there be Samahdi?If all is one and of the nature of freedom,how can there be Samahdi?The Avadhoota Gita7It - inconscientousness or true realization.Samahdi - the absorption of the mind in the absolute Brahman,as a result of which the eternal Truth is realized.Dattatreya maintains that the practice of Samahdi has no justification.If the universe of our experience is the not-Self, then the true "I" is notin the state of Samahdi, for Truth is not there.If our experience is of the Self, then Samahdi is superfluous.How can The Self then be in Samahdi?

24. You are pure homogeneous Reality, disembodied, unborn,and immutable.Why do you think of yourself as "I know it here" or as "I do not know"?"I know it here", etc. - Our knowledge of our Self in this earthly state isincorrect. To maintain that we do not have any true knowledge ofour Self here is also incorrect.

25. By such sentences as "That thou art," our own Self is affirmed.Of that which is untrue and composed of the five elements -the Sruti (scripture) says, "Not this, not this." (Neti Neti)That, etc. - the phenomenal existence as well as the unknowable.Five elements - earth, water, fire, air, and ether, of which, accordingto the Indian systems of philosophy the whole relative existence isconstituted. See verse 3.Sruti - the Vedas, particularly the Upanishads, the original textsof the Vedanta philosophy.

26. As the self is filled by the Self, so is all filled continuously by you.There is no meditator or meditation.Why does your mind meditate shamelessly?Shamelessly - One should be ashamed to meditate,because meditation pre-supposes a shameful forgetfulnessof one's true nature.If one does not know The Self meditation is the way to realization.After realization one will cease to meditate.

27. I do not know the Supreme; how shall I speak of Him?I do not know the Supreme how shall I worship Him?If I am the supreme One, who is the highest Truth,who is homogeneous Being and like unto space,how then shall I speak of Him and worship Him?Know, etc. - Empirical knowledge belongs to a lower statein which the Supreme cannot be perceived;therefore one cannot speak of "knowing" the Supreme.The Avadhoota Gita8If I am the supreme, how can I see myself?Can the eye see the eye?

28. The principle of ego is not the Truth, which is homogeneous,which is free from the cause of superimposition and distinctions ofperceived and perceiver.How can the ego be That which is aware of Itself?

29. There is no substance whatever which is by nature unlimited.There is no substance whatever which is of the nature of Reality.The very Self is the supreme Truth. There is neitherinjury nor non injury in It.Substance - relative reality.

30. You are the homogeneous Reality;you are pure, bodiless, birthless, and imperishable.Why then do you have any delusion about the Self?Again, why am I myself deluded?

31. When the pot is broken,the space within it is absorbed in the infinite spaceand becomes undifferentiated.When the mind becomes pure,I do not perceive any difference between themind and the supreme Being.

32. There is no pot; there is no pot's interior space.Neither is there an individual soul nor the form of an individual soul.Know the absolute Brahman, devoid of knowable and knower.

33. Know me to be that Self who is everything and everywhereat all times, the one who is eternal, steady, the All, the nonexistent,and the Existent.Have no doubt.Nonexistent - the phenomenal aspect of being, which hasnow disappeared.

34. There are no Vedas, no worlds, no gods, no sacrifices.There is certainly no caste, no stage in life, no family, no birth.There is neither the path of smoke nor the path of light.There is only the highest Truth, the homogeneous Brahman.Stage in life - any of the four stages into which life is dividedby the Hindus, namely, those of the student, the householder,the contemplative, and the mendicant.The path of smoke, etc. - the two paths along which -according to Hinduism, souls travel to the invisible worldsafter death.

35. If you are free of the pervaded and pervader, if you are oneand fulfilled, how can you think of yourself as directly perceptibleby the senses or beyond the range of the senses?The Avadhoota Gita9Free, etc. - one who has transcended the sense of distinctionbetween forms ("pervaded") and the Divine Substance ("pervader").Such a one, therefore, has constant, unobstructed consciousness ofDivinity.Such a one has the dual realization of form and formless.Directly - that is to say, in the manner in which the unenlightenedperceives by the sense.In the highest state of realization, sense perception is no longerdistinguishable from spiritual intuition.

36. Some seek nonduality, others duality.They do not know the Truth, which is the same at all times and everywhere,which is devoid of both duality and nonduality.

37. How can they describe the Truth, which is beyond mind and words,which is devoid of white and other colours, of sound and other qualities?

38. When all these appear to you as false, when the body and so onappear to you like space, then you know Brahman truly, then for youthere is no dual series.Dual series - such as "I and Thou" (self and God), "I and it" (self and the world),and so on. Also it means "Self and not-Self" and the series of their evolutes.

39. Even my natural self appears to me as non-distinctfrom the supreme Self; it appears to be one and like space.How can there be meditator and meditation?

40. What I do, what I eat, what I sacrifice, what I give -all this is not mine in the least. I am pure, unborn, undecaying.

41. Know all this universe to be formless.Know all this universe to be without change.Know all this universe to be of purified body.Know all this universe to be of the nature of the Absolute.Of purified body - That is to say, the material substanceof which the universe appears to be constitutedis really nothing but pure Spirit/Consciousness.

42. You are verily the Truth.There is no doubt about it - otherwise, what do I know?Why do you consider the Self, which is perceptible to Itself,as imperceptible?Otherwise - If one does not perceive every being as The Self,one is still ignorant.

43. My child, how can there be illusion and non illusion,shadow and lack of shadow?All this is one Truth, all this is of the nature of spaceand without taint.The Avadhoota Gita10

44. I am free in the beginning, in the middle, and in the end.I am never bound. This is my sure knowledge -that I am naturally spotless and pure.

45. The whole universe, beginning with the principle of cosmicintelligence, is not in the least manifest to me.All is indeed Brahman alone.How can there be any existence in cast or stage of life for me?

46. I know that all, in every way, is the one indivisible "I"which is self-sustained and full, while the five elements,beginning with ether, are empty.

47. The Self is neither eunuch, man, nor woman:it is neither idea nor imagination.How can you think the Self to be full of joy or joyless?Full of joy - Here "joy" is used in the sense of relative joyas perceived by the senses and the mind.Joyless - Here the reference is to transcendental Joy.

48. The Self certainly does not become pure through the practiceof six-limbed yoga.It certainly is not purified by the destruction of the mind.It certainly is not made pure by the instructions of the teacher.It is Itself the Truth.It is Itself the illumined One.Six-limbed - consisting of six parts or steps, namely, posture,control of the vital force, self- withdrawal, concentration,meditation, and Samahdi.

49. There is no body made up of five elements;nor is there anyone who is disembodied.All is verily the Self alone.How can there be the three states and the fourth?Five elements - See verses 3 and 25.Anyone, etc. - When the pure Self is spoken of as disembodied,the idea of body is associated with It, though negatively.All such qualifications of the Self (or Soul) are denied in this as wellas in other verses.Three states, etc. - the waking state, the dream state, and the deepsleep state: the ordinary conditions of individuals when they areignorant of their true nature, which is usually called the fourthor transcendental state.To name the transcendental state as the fourth is itself an error,as such a designation, which makes it a correlative of the otherthree states, is inapplicable to the absolute Self.

50. I am not bound, I am not, indeed, liberated -I am not different from Brahman.The Avadhoota Gita11Neither doer nor enjoyer -I am devoid of the distinctions of the pervadedand the pervader.Liberated - The Self cannot be "liberated", since it was never bound.Pervaded, etc. - The Sanskrit words for pervaded and pervaderare vyapya and vyapaka, meaning the particular and the universal.The particular is pervaded by or constituted of the universal.The Self can be neither particular nor universal, as both thesedesignations imply distinction, division, and limitation.

51. As water, when water has been poured into water, hasno distinctions, so purusa and prakrti appear nondifferent to me.Purusa, etc. - Purusa: Soul. Prakrti: Cosmos. Ordinarily consideredto be opposite principles, conscious and unconscious,they are here recognized as identical in the highest spiritual experience.

52. If indeed you are never bound or liberated,how then can you think yourself with form or as formless?With form, etc. - The Self, of course, is without form,but saying so implies recognition of form;therefore even the idea of the formlessnessof the Self is repudiated.

53. I know your supreme Form to be directly perceivable, like the sky.I know your lower form to be as water in a mirage.Like the sky - without division or distinction, with-out change.Lower, etc. - apparent form

54. I have neither teacher nor instruction, limiting adjunct nor activity.Know that I am by nature pure, homogenous, bodiless, like the sky.Limiting, etc. - any qualification.

55. You are pure, you are without a body,your mind is not higher than the highest.You need not be ashamed to say," I am the Self, the supreme Truth."Mind, etc. - The mind is not the Self.

56. Why are you weeping, O mind?Do you the Self, be the Self by means of the Self.Drink, my child, the supreme nectar of Nonduality,transcending all divisions.Means, etc. - One cannot attain to Self - knowledgeexcept through the Self itself.How can the mind, which is not- Self, reveal the Self?

57. There is neither knowledge nor ignorancenor knowledge combined with ignorance.He who has always such knowledge is himself Knowledge.The Avadhoota Gita12It is never otherwise.Knowledge - The Absolute is spoken of as Existence, Knowledge, and Bliss.

58. There is no need of knowledge, reasoning, time, space,instruction from a teacher, or attainment of Samahdi.I am naturally the perfect Consciousness, the Real, like the sky,Spontaneous and steady.Samahdi - See verse 23. Dattatreya maintainsthat the practice of Samahdi is not necessarybecause, according to him, the Self has never been boundand hence does not require to practice anythingto gain knowledge of Itself.The Self, which is Consciousness Itself,can never lose consciousness of Its true natureand therefore Samahdi is superfluous.

59. I was not born nor have I death. I have no action, good or evil.I am Brahman, stainless, without qualities.How can there be bondage or liberation for me?

60. If God pervades all, if God is immovable, full, undivided,then I see no division.How can He have exterior or interior?How, etc. - Exterior or interior cannot be spoken ofHe is indivisible and infinite.

61. The whole universe shines undivided and unbroken.Oh, the maya, the great delusion - the imaginationof duality and nonduality!Maya - ignorance.

62. Always "not this, not this" to both the formless and the formed.Only the Absolute exists, transcending difference and non difference."Not this", etc. - No formed or formless object can be consideredto be the ultimate Reality.

63. You have no mother, no father, no wife, no son, no relative, no friend.You have no likes or dislikes.Why is this anguish in your mind?

64. O mind, for you there is no day or night, rising or setting.How can the wise imagine an embodied state for the bodiless?

65. The Self is neither divided nor undivided -nor has It sadness, happiness, and the like,nor is It all or less than all.Know the Self to be immutable.

66. I am not the doer or enjoyer.Work have I none, now or formerly.The Avadhoota Gita13I have no body nor am I bodiless.How can I have or not have a sense of "my-ness"?

67. I have no fault such as passion and the like -nor have I any sorrow arising from the body.Know me to be the one Self, vast and like the sky.

68. Friend mind, of what use is much vain talk?Friend mind, all this is mere conjecture.I have told you that which is the essence:You indeed are the Truth, like the sky.All, etc. - Words and ideas, being finite and related to finite objects,can never reveal Truth completely.

69. In whatever place yogis die, in whatever state,there they dissolve, as the space of a jar dissolves into the sky.Dissolve, etc. - become identified with the Self.

70. Giving up the body in a holy place or in the house of a candala,the yogi, even if he has lost consciousness, becomes identifiedwith the Absolute as soon as he is free of the body.Candala - one belonging to the lowest stratum -considered unclean and impure - of Hindu society.Lost, etc. - that is to say, apparently so.The inward awareness of the yogi can never be clouded.

71. The yogis consider duty in life, pursuit of wealth, enjoyment of love,liberation, and everything movable or immovable such as man and so onto be a mirage.

72. This is my certain perception:I neither perform nor enjoy past action, future action,or present action.

73. The avadhuta alone, pure in evenness of feeling,abides happy in an empty dwelling place.Having renounced all, he moves about naked.He perceives the Absolute, the All, within himself.Avadhuta - a liberated soul, one who has "passed away from"or "shaken off" all worldly attachments and cares,and has realized his identity with God.

74. Where there are neither the three states of consciousnessnor the fourth, there one attains the Absolute in the Self.How is it possible to be bound or free -where there is neither virtue nor vice?

75. The avadhuta never knows any mantra in Vedic metre nor any tantra.This is the supreme utterance of the avadhuta, purified by meditationand merged in the sameness of infinite Being.Mantra - a hymn or a sacred prayer.The Avadhoota Gita14Tantra - system of rites and ceremonies.This - the truth as enunciated in the whole discourse.

76. There exists neither complete void nor voidlessness,neither truth nor untruths of the scriptures,has uttered this spontaneously from his own nature.Truth - Complete Truth does not exist in the plane of relative

Anger and Shouting

5/15/2012

"Why We Shout In Anger"

A Hindu saint who was visiting river Ganges to take bath found a group of family members on the banks, shouting in anger at each other. He turned to his disciples smiled 'n asked.

'Why do people shout in anger shout at each other?'

Disciples thought for a while, one of them said, 'Because we lose our calm, we shout.'

'But, why should you shout when the other person is just next to you? You can as well tell him what you have to say in a soft manner.' asked the saint

Disciples gave some other answers but none satisfied the other disciples.
Finally the saint explained, .

'When two people are angry at each other, their hearts distance a lot. To cover that distance they must shout to be able to hear each other. The angrier they are, the stronger they will have to shout to hear each other to cover that great distance.

What happens when two people fall in love? They don't shout at each other but talk softly, Because their hearts are very close. The distance between them is either nonexistent or very small...'

The saint continued, 'When they love each other even more, what happens? They do not speak, only whisper 'n they get even closer to each other in their love. Finally they even need not whisper, they only look at each other 'n that's all. That is how close two people are when they love each other.'

He looked at his disciples 'n said.

'So when you argue do not let your hearts get distant, Do not say words that distance each other more, Or else there will come a day when the distance is so great that you will not find the path to return.'

“Vast is That, divine, its form unthinkable; it shines out subtler than the subtle:

5/15/2012

“Vast is That, divine, its form unthinkable; it shines out subtler than the subtle: very far and farther than farness, it is here close to us, for those who have the vision it is here even in this world; it is here, hidden in the secret heart” - Mandukya Upanishad III.1.6

Lord-Vishnu-the-lord-of-the-universe!

5/14/2012

Lord Vishnu, the Lord of the Universe and a part of “The Trinity” of the Hindu concept of the Highest Universal Energy that pervades the each matter that exists in this visible world. Meditation on who leads us to “Samadhi” which culminates into realisation of the Highest Primordial Energy Self. The ultimate name of who in Hinduism is “Vishnu”.

Etymology of Visnu:

The name Visnu is Rigvedic, denoting a minor deity, often invoked as a companion of Indra, in four instances (especially in RV 6.69) in a dvandva compound, Indravi??u. The name has no certain etymology; it is unattested in Iranian (but Iranian Rašnu is perhaps an indication that the name existed in Indo-Iranian and was replaced in Iranian). The most common interpretation is as vi-snu- from vi- “apart, across” and the zero grade of s?nu “summit, ridge, mountain-top”, as in “he who steps across / spreads out the mountains”, c.f. RV 1.62.5c (of Indra): bh?my? aprathaya indra s?nu (“Thou Indra hast spread out the earth’s high ridges”); but connection to the verbal root vi? “to be active, work, perform” has also been suggested.

The traditional explanation of the name Vi??u involves the rootvi?, meaning “to settle” (cognate with Latin vicus, English -wich“village”), or also (in the Rigveda) “to enter into, to pervade”, glossing the name as “the All-Pervading One”. An early commentator on the Vedas, ‘Yaska’ in his Nirukta, defines Vishnu as vishnu vishateh “one who enters everywhere”, andyad vishito bhavati taddjwojopwjepq, “that which is free from fetters and bondages is Vishnu”.

Vishnu itself is the second name in the Vishnu Sahasranama after Vishwam; the thousand names of Vishnu. Adi Sankara in his commentary on the sahasranama states derivation from vi?, with a meaning “presence everywhere” (“As he pervades everything, vevesti, he is called Visnu“,). Adi Sankara states (regarding Vishnu Purana, 3.1.45): “The Power of the Supreme Being has entered within the universe. The root vi? means ‘enter into.’” Swami Chinmayananda, in his translation of Vishnu sahasranama further elaborates on that verse: “The root Vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change.’ Hence, it means that He is not limited by space, time or substance. Chinmayananda states that ‘that which pervades everything is Vishnu’.”

Vaishnavism versus Shaivism: Smarta interpretations

In fact, the Shri Rudram, one of the most sacred prayers for Hindus and Shaivites in particular, describe Vishnu as an aspect of Shiva in the fifth anuvaka. Likewise, two of the names in Vishnu sahasranama that refer to Shiva are “Shiva” (names #27 and #600 in Adi Sankara’s commentary) itself, “Shambhu” (name #38), “Eesanah” (name #64), and “Rudra” (name #114). Most notably, Adi Shankara, according to one interpretation, has not interpreted these to mean that the deity Shiva and the deity Vishnu are the same. Specifically, he asserts that the deity Vishnu is Brahman itself (not just an aspect of Brahmam). Again, he notes that “only Hari (Vishnu) is eulogized by names such as Shiva“, a position consistent with interpretations of the Srivaishnavite commentator Parasara Bhattar. Parasara Bhattar had interpreted Shiva to mean a quality of Vishnu, such as “One who bestows auspiciousness.”

However, this interpretation of the name Shiva has been challenged by Swami Tapasyananda’s translation of Sankara’s commentary on the Vishnu sahasranama. He translates the 27th name, Shiva to mean:” One who is not affected by the three Gunas of Prakrti, Sattva, Rajas, and Tamas; The Kaivalya Upanishad says, “He is both Brahma and Shiva.” In the light of this statement of non-difference between Shiva and Vishnu, it is Vishnu Himself that is exalted by the praise and worship of Shiva.” Based on this commonly held Advaitan point of view which has been adopted by Smartas, Vishnu and Shiva are viewed as the one and the same God, being different aspects of preservation and dissolution respectively. As many Sanskrit words have multiple meanings it is possible that both Vishnu and Shiva share names in this instance. For example, the name Shiva itself means “auspicious”which could also apply to Vishnu. The deity of Harihara in particular is worshipped by Shaivites as a combination of both personalities.

The Hindu Trinity describes ‘Three’ different aspects of Godheads viz Brahma, Vishnu and Mahesh or Shiva. But in reality they are the different aspects of the same Divine Cosmic Energy that creates, sustains and ultimately becomes the cause célèbre for the dissolution. We originate from the five basic elements called “Panchbhutas” and ultimately dissolve into the same Panchbhutas i.e. Aakash (Ether), Vayu (Air), Agni (Fire), Jal (Water) and Prithvi (Earth). Thus complete our worldly journey of temporary existence.

The prayers sung in the glory and prayers to Lord Vishnu describing His multiple attributes are printed herewith:

“shaanta-kaaram bhujaga-shayanam padma-naabham suresham,

vishwa-dhaaram gagana-sadrisham megha-varanam shubhaangam.

lakshmi-kaantam kamala-nayanam yogi-bhi-dhyaana-agamyam,

vande vishnum bhava-bhaya-haram sarva-lokaika-naatham”.

Meaning of the Vishnu Mantra

I sing praise to Lord Vishnu.

He who has the peaceful (shaanta-)

    demeanor and visage (-kaaram).

He who sleeps and reposes (-shayanam)

    on the serpents (bhujaga-).

He who has a lotus shaped (padma-) navel (-naabham).

He who is the master and lord

    of all the gods (suresham).

I pray to the Lord Vishnu.

He who holds (-dhaaram) the

    universe (vishwaa-) in his hands.

He whose vision (-sadrasham) exceeds

    beyond all the skies (gagana-).

He whose color and visage (-varanam) is

    changeable like the clouds (megha-).

And he who is filled with goodness (shubh-)

    in every part (-aangam) of his body.

I sing praise to the Lord Vishnu.

He who is the husband (-kaantam)

    of the goddess of wealth (-lakshmi).

He whose eyes (-nayanam) are surreal

    like a lotus flower (kamala-).

And he who yogis yearn to reach (-agamyam)

    through meditation (-dhyaana).

I sing praises (vande-) to the Lord Vishnu (-vishnum).

He who removes (-haram) all our fears (-bhaya)

    due to our inborn nature (-bhava).

And he who is the master (-naatham) of the

    entire (-sarva) universe and creation (-lokaika).

This is a simplistically defined version of the above Sanskrit prayer to Lord Vishnu hereunder.

“I bow to Lord Vishnu the one Master of the Universe,

Who is ever peaceful, who reclines on the great serpent bed,

from whose navel springs the lotus of the creative power,

who is the supreme being, who supports the entire universe,

who is all-pervading as the sky, who is dark like the clouds and

has a beautiful form; the Lord of Lakshmi, the lotus-eyed one,

whom the yogis are able to perceive through meditation,

He, who is destroyer of the fear of samsar.”

This prayer is self explanatory in the sense that Lord Vishnu is itself the three in one Godhead as creator, sustainer and destroyer, which is expressed as the fear of this frightful samsar with all its pangs and pains. I shall refrain from the divisive indulgence of Vaishnavites and Shaiviites which is more a conjecture than a real meaningful discussion of any substance. In order to protect and preserve the World, Vishnu manifested (incarnated) to the world in a variety of forms, called Avatars. According to the Bhagavad gita (4:7-8); whenever evil gains ascendance, God incarnates on earth to restore dharma, punish the evil and protect the weak and the righteous. These avatars are famous as ‘dasavatar’ or the 10 avatars of mahavishnu. These incarnations are Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, (Buddha) and Kalki. Among these nine of them have occurred in the past and the last one is supposed to take place at the end of Kali Yuga. Vishnu is worshipped as himself or as Lakshmi-Narayana along with his consort Lakshmi, the Goddess of Wealth. He is also worshipped as any of his avatars. Sri Salagrama is worshipped as a symbol of Vishnu in Hindu households.

Lord Vishnu is normally seen reclining on the great serpent Adi Shesha or Ananta in the Ocean of Milk which is why he is also known as Ananta Padmanabha. The lotus of the infinite creative power springs from his navel. The color of his body is that of the dark clouds.

Vishnu has four hands, each holding a Shankh or Conch shell {In Hinduism the Shankha is a sacred emblem of the Hindu preserver God Vishnu. The Shankha is still used as a trumpet in Hindu ritual, and was used as a war trumpet in the past. The Shankha is praised in Hindu scriptures as a giver of fame, longevity and prosperity, the cleanser of sin and the abode of Lakshmi – the goddess of wealth and consort of Vishnu. The Shankha is displayed in Hindu art in association with Vishnu. As a symbol of water, it is associated with female fertility and serpents (N?gas). The Shankha is the state emblem of Indian state of Kerala and was national emblems of the erstwhile Indian Princely state of Travancore and Kingdom of Kochi. The Shankha is included in the list of the eight Buddhist auspicious symbols, the Ashtamangala. In Tibetan Buddhism it is known as “tung”. A powder derived from the Shankha is used in Indian Ayurvedic medicine, primarily as cure for stomach ailments and for increasing beauty and strength. In the Western world in the English language, the shell of this species is known as the “divine conch” or the “sacred chank”. It may also be simply called a “chank” or conch. Shankha may also represent a divine instrument for the production of the primordial sound of creation of Universe).

The Sudarshana Chakra is a spinning, disk-like super weapon with 108 serrated edges used by Lord Vishnu. The Sudarshana Chakra is portrayed on the right rear hand of Vishnu. According to the Puranas, Sudarshana Chakra is used for the ultimate destruction of an enemy. The depiction of Vishnu with Sudarshan Chakra also means that Vishnu is the keeper-owner of the celestial bodies and heavens. It is called Su = pious, darshan = vision or viewing, which confers one the sacred power of its protection by mere viewing it; hence called Sudarshan. Chakra means a circular instrument possessing the highest infallible power. The use of Sudarshana Chakra is occasionally mentioned in the Hindu texts of Rigveda, Yajurveda and Puranas, as an ultimate weapon to eliminate the enemy of law, order and preservation. Such enemies are enumerated variously as rakshasas, asura, and vikrutatma.

Mace is indicative of power or authority looked together with the Chakra and is held in the right forehand.

The lotus is an ancient symbol in Asian culture. Hindus revere it with the gods Vishnu, Brahma and to a lesser degree Kubera, and the goddesses Lakshmi and Sarasvati. Often used as an example of divine beauty and purity, Vishnu is often described as the ‘Lotus-Eyed One’. The lotus springs from the navel of Vishnu whilst he is in Yoga Nidra. The lotus blooms uncovering the creator god Brahma in padmasana. Its unfolding petals suggest the expansion of the soul. The lotus flower is representative of creation and cosmic renewal and ‘primordial purity’ is also cited extensively within Puranic and Vedic literature, for example:

“One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus is untouched by water.”
—Bhagavad Gita 5.10:]

Vishnu Mantras forms the part of prayers offered to the lord. Given below are some of the other mantras of Lord Vishnu.

“Om Namo Bhagavate Vasudevaya”
“Om Namo Narayanaya”
“Om Namo Bhagavate Vasudevaya”

The first word, Om, represents the invocation to the Supreme. The second word, Namo, represents total self-giving, perfect surrender. The third word, Bhagavate (Bhagwan), represents the aspiration, what the manifestation must become — Divine, “The Mother Goddess” or Bhagwan. Lastly Vasudevaya means, “He Who abides in all things and in ‘Whom’ all things abide”. It is another name for Vishnu. The verse Om Namo Bhagavate Vasudeva was the verse that Sri Vyasadeva composed as his invocation to the Srimad Bhagavatam.

“Om namo narayanaya” means to prostrate to Lord Vishnu (narayanaya).

Shri Krishna states in the Gita, “gir?m asmy ekam ak?aram BG 10.25 “of vibrations or sound (gir?m) I am (asmy) the one (ekam) letter (ak?aram) i.e. Om “.

Sri VedaVyas would be the final authority of the meaning of this Vedic mantra which indeed appears as the invocation of the Bhagawat Purana. Also, Vedavyas has translated ‘Vasudevaya’ to mean the ‘son of Vasudev.’ The Vaisnavas or worshipers of Vishnu/Krishna understand the non-dual substance of Brahman, Paramatma (Supersoul), and Bhagavan. Those that only attribute impersonal qualities to ‘God’ only partially understand the Absolute Truth, i.e. recognizing ‘Brahman’ only.

The idea that ‘Om’ is ‘larger’ than Krishna/Vishnu/Bhagavan/God conception of Godhead, means one has not been introduced to the infinite character and inconceivable nature and potencies of the Bhagwan conception of Godhead which includes everything, including Brahman and ‘Om.’ As Krishna says to Arjuna in the Bhagavad-gita (also composed by VedaVyas), “O son of Kunti [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable Om in the Vedic mantras; I am the sound in ether and ability in man.” Bg.7.8

The most basic mantra is Aum, which in Hinduism is known as the “pranava mantra,” the source of all mantras. The Hindu philosophy behind this is the idea of nama-rupa (name or nama=mind and rupa=body), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of sound ‘Aum’, as it is the first manifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahma, and the first manifestation of Brahma in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers.

A Mantra must fulfill six basic requirements according to some enlightened souls. (1) It was revealed to the Sage who achieved “Self Realisation” through it and passed it down to his disciples (2) It has a presiding deity and (3) a specific meter (measure or power) (4) It possesses a ‘Bija’ or seed investing it with a special power that is the essence of the Mantra (5) It also has dynamic divine power, or shakti (6) Lastly, there is a plug that conceals the pure consciousness hidden in the Mantra. As soon as the plug is removed by the constant prolonged repetition, the pure consciousness is revealed, and the devotee receives the vision of his/her deity.

All devotees are worshiping the same Supreme Atman. Differences lie only in the differences of the worshippers. These differences arise from the need for multiplicity in approach to Godhead. Various temperaments are attracted to a particular manifestation of the Divine. Some people are drawn by silence, others by activity; some loose themselves in nature, others in intellectual abstractions. One can approach God more easily if there is a compatible relationship with the most suitable manifestation. Harmony of thought between aspirant and chosen deity is essential. However, the goal will be reached only when one can see his chosen deity in all the deities and in all the beings.

It is a vast subject but so long as the basic features are adhered to, and there is sincerity in purpose and honesty in pursuance, the goal of “Self Realisation” is assured and the visualisation (Darshan) of owever the Goal will be reached only “Lord Vishnu” or one’s chosen deity is certain to grant the boons.

Once the deity and the appropriate mantra have been selected, and the aspirant has received initiation, s/he works with the Mantra until reaching the Enlightenment. The Mantra becomes his/her theme song, so to speak. S/He makes his/her vibrations his/her own, and to the extent that s/he can do this, s/he is drawn closer to God. Then there are various different Mantras that confer specific and different boons or qualities e.g. a Ganesha Mantra is a usual Mantra recited at the beginning of any worship or work to help remove the obstacles and achieve the results unhindered and faster. Other mantras e.g. Lakshmi for prosperity, Saraswati for knowledge and education, etc are used tp confer similar special boons.

Lastly a very interesting observation one can see in the above picture is that two arch enemies e.g. Garuda (Eagle) and Sarpa (Serpent) is seen together holding on each other. Garuda is the mount of Lord Vishnu on whom He is riding on. The serpent and Garuda are cousin brothers; mothers of both were own sisters as per Hindu mythology. Lord Vishnu had enacted a deal between the two that so long as you will be with me, both live in harmony. Hence they are seen together.

“Om Namo Bhagwate Vasudevaya Namah”

By Dr. O. P. Sudrania

(Dr. O. P. Sudrania is a senior retired teacher in surgery and a medico-legal counsellor; now also engaged in research of spiritual and socio-political analytical science as a part of service to humanity. He retired as Emeritus Professor in Surgery from Edinburgh Royal Infirmary. )

Jai Sarasvati Maa!!

5/12/2012

Post Title.

5/10/2012

Photo of Nabnai Das Khyappa Baul taken by Rabindranath Tagore.
http://mirrorofthesky.blogspot.ca/?view=snapshot

Nabani Das Baul was a "Wild Mad God Intoxicated Baul" who inspired Rabindranath Tagore in his love of Baul poetry.

Baul is really difficult to understand if you want to pigeon hole them into a category it is almost impossible, they are beyond any caste, creed, religion or category... they are Free Birds, Free thinkers. However, they always understood the shastra they are poets and philosophers, their memory contained over 5000 songs and kirtan's in both in Sanskrit and Bengali..

The people of Bengal called, Nabani Das Khyapa Baul an Avadhuta, a Tantric, a Vaishnava Baul, (Bhakti Yogi) and in fact he was all three. Vishnu, Shiva, Bramha, and of course their Shakti's Laxshmi, Kali, Sarawati, with the added juice of Buddhism, and Sufi. He was a well known Yogi, and Tantric at Tara Pith... He was a well known poet and Baul singer...there are many stories to be recorded..that haven't even been said yet..

Baul is unique in that back then they learned Sanskrit in the oral tradition of hearing and remembering this gave huge memories...

Everything is in the Baul, but the Baul is in nothing.

Baul used to be both Dual and Nonduality, I say 'used to' because Baul is almost extinct and the Bauls today are nothing like Nabani Das, 'Bauls should have huge energy, magnetic electrical shakti',... today I don't think so??

It is hard to put Baul in a box, they do not like boxes or labels, they do what they want and do not want anybody to follow them.. They are the ultimate Paradox..

CONCEPT OF LOVE IN THE PURANAS:

5/10/2012

CONCEPT OF LOVE IN THE PURANAS:

Love in Hinduism is not all about Kama’s cupid or tantric sexology. Scrapping the surface leads to hasty thoughts exposing ignorance about Hindu spiritualism. While it is not denied that Puranic stories carry various intimate accounts, reading kama into them wholly is foolishness at its best. Victorian ideas or shades of Lady Chatterley’s Lover, while having their own literary values, may not be applicable to Puranic stories.

Love in Hindu thoughts is a sacrament. Sacrament is the visible form of grace. Puranic characters and how our ancient rishis have portrayed them have deeper implied meanings such as unselfishness in love, unconditional devotion, self-respect, doer versus non-doership, not expecting something in return and dharmic living etc. Divinity relates to ‘prem’ - elevated form of love. The word ‘premam’ means pure divine love culminating in total surrender. Ancient scriptures teach us to love all of God’s creations.

It is the Puranic stories that brought home Hindu philosophy to the masses. It led to intellectual research at institutions of higher learning. It kept society intact in temple gatherings. Nearly every Hindu child knows the Ramayana and Mahabaratha. This was their first spiritual seed to expose super-human characters and the philosophy behind them. Dramatic events by Puranic characters portray the saguna aspect of Hindu Gods and Goddesses. That also suits prayers, faith, transference and also as platform to move to the higher level of nirguna Brahman. Jnana or bhakti are individual choices which comes from knowledge. Puranas provoke thirst for knowledge.

In the Siva-Parvathi pantheon, their love-lore proceeds beyond kama. Siva is purity and love. Here Parvathi represents a part of ourselves that eternally long for love. All mothers love and equally expect love from kith and kin. Divine depictions are reflections for human emulation. How does one see vulgarity in a mother unless he or she is blind twice over? Ma Parvathi is the perfect affirmation of the limitlessness of couples’ spiritual energy in the pursuit of both human and divine goals. Her enlivening feminine force is energy of the universe. One cannot stand below an umbrella to enjoy the shadow and then go on to review the canvass spread. In the bhakti tradition, if we embrace the love of gods and goddesses, they are there to bless us. Siva-Shakti pose a quiz to reveal our inner goodness and access their divine powers and love.

Rasa lilas in the Bhagavatam or as depicted by Jayadeva in his Gita Govinda is more than the love-lore between Krishna and Radha. There is divinity in their romanticism if only one chooses to see spiritualism rather than their physical attributes. Gita Govinda discovers Vaishanism in love, devotion and absolute submission. By being Krishna’s pleasure potency, isn’t Radha the perfect example of devotional love towards the Lord? She was an embodiment of love, love, nothing but love. One can chose Krishna bhakti to attain the Divine Being instead of visualising Mohini in Radha’s dress pierced by Kama’s arrows. Even if you do, then learn to see her as Madana-Mohana-Mohini who has different spiritual implications. This transcendent experience is related through poetic or lyrical instruments in the mythologies to dispelled duality and let the Self to unite with the Supreme Self.

For that matter Kama denotes the mystical experience within the sphere of love and sex on a divine basis. Even the Kamasutra is not what it is said to be. The principle aim of this doctrine is to make love-life as a success and to produce harmony in the family and married life between couples and children. In describing Godly love, the Gita states ‘He who hates no living creature; who is loving and compassionate, without selfishness and self-seeking, always loyal, full of self-control and steady determination; who fixes his mind and his reason on me and loves me, is dear to me.’ The final end of life is relief from samsara – the transfer from the ordinary to the holy life. This liberation combines Atman-Self with Brahman. Devotional love plays a role in this religious practice, family love and all the more, married love. All forms of secular love, howsoever depicted in stories, art forms or sculpture, is subordinate to the divine love or the emotional love of God. To show this, the Puranas do not adulterate divine enjoyment. This celestial social structure is submitted as it is with its ‘prem.’

These are tip of the iceberg lessons from the Puranas and scriptures. Lack of understanding of the essentials of Hindu mythology does not give anyone the license to pass shallow remarks. No-one is forced to come by this way and expose ignorance. At least one of your forefathers’ forefather had sex, otherwise you won’t be here too! Is that a vulgar or divine story? The answer to that would expose your spiritual maturity. Flip your diary before flipping another's. Hari Om

Yogi Ananda Saraswathi

Bhuvaneshvari, Devi, Maaaaaa!

5/10/2012

GODDESS BHUVANESHVARI:

Bhuavanam means the Universe. Goddess Bhuvaneshvari is the Queen of the Universe or the realm of beings: Bhuvana Ishvari. She carries all worlds as a flowering of her Self nature. Space is the Matrix in which all creatures come into being and the Goddess represents space. As Aadi Shakti, she is the field all things grow and allow all things their place and function. She is the Cosmic womb giving birth to all worlds. As space, Bhuvaneshvari is complimentary to Kali who is time. As Buvaneshvati creates objects in space, Kali creates these events in time. Events are merely episodes in Kali, hence all places are merely phase of the divine dance of the Divine Mother. This is the two main faces of Shakti as infinite and eternal. Bhuvaneshvari is the witness, the observer and enjoyer of the Cosmic thandava.

Knowing Her as the ground on which we stand and the reality which pervades us, we gain the capacity of Shakti to accomplish the highest practices of Yoga. Worshipping her promotes a cosmic vision and absolves us from the narrowness of opinion and belief. When she blesses one with universal understanding, one goes beyond all identifications of class, creed, race, religion or color. This world vision is global understanding. It is a sense of the infinite.

Maa is usually stated to be the fourth of the Mahavidyas. She share various attributes of the Devis. Goddess Parvathi is saguna roopa of Bhuvaneshvari. Maa is also considered as the Mother Goddess of Kali, Lakshmi and Saraswathi. In this sense she is Gayathri. As the potent power of Shakti, Ma Bhuvaneshwari is beyond the powers of the Navagrahas. She is also in control of the Trimurthis. Thus according to scriptures Maa is beyond illusions and her power over worldly illusions gives her the power to retrieve humans from the grips of Maya.

She is the power that measures out the universe. So Goddess Bhuvaneshvari is also called Maya. Space has many levels; space of the physical Universe and the space of mind. Thus She symbolises the dynamic power of Shiva which manifests itself in a multitude of visible and impermanent forms. Inconstancy and impermanence are unreal. It is when things are measured that we are in limited forms and forget the underlying unitary space in which they appear. This is the coming of illusion. Manifest forms are merely waves in Mother’s infinite space.

As Kali is the power of Action (kriya-shakti) and Sundari is the power of Knowledge (jnana-shakti), Bhuvaneshvari is the power of Love (iccha-shakti). Love creates space and provides freedom. It does not limit or try to posses, which is the action of selfish desire. Yet the space of love is not an empty or unfriendly space, it is a space that nurtures and gives room to grow and flower. If love does not give space, it is not a Divine Love. The Devi Pranava for this Goddess is Hirim, the equivalent of Om. Hirim refers to Mother’s heart. In human body, the heart is where the infinite space of the Universe resides. This is the seat of the Divine Mother. She is also worshipped through the mantra Ma as she is also called Shri Ma. Sri Matre Namaha is the 34th name in Lalitha Sahasranamam signifying naval and heart chakras.

Those seeking the supreme peace of Maa should invoke for the power of infinite expansion peace and equanimity. Maa is the natural sound for mothers. May Ma Bhuvaneshvari allow you gestures and boons to realise your place in Cosmic space. May She bless that you limit your measures or comparisons and not fall into the traps of Maya. May mother bless one and all to learn to see the space of the Mother which is the embrace of Consciousness. May you have the intellect to realise all apparent objects of world in their diverse forms of reality. May the day ahead be pleasant. Be kind and loving always. Hari Om

Yoga Ananda Saraswati.

Bauls are Freebirds beyond Caste, Creed and Religion, they are poets, philosophers, Bhakti Yogi's, Tantrics, they include all, Love all, The Body is the temple, Music is their soul!

5/10/2012

This video presented in a "Flash shots" in Haridwar India.. If flashing pictures bother you, please be careful...

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