 To me the Bhagavad Gita is the main Gita with the best teachings on Yoga for our time, Kali Yuga the age of backwards, harsh speech, the age of "what is seen as truth is fake and what is seen as fake is truth". Gita means songs.
"Types Of Gita's Bhagavad Gita means the ‘song of God’ and is the discourse given by Krishna, the charioteer, to Arjuna, the archer, on the eve of the battle at Kurukshetra. While Gita popularly refers only to Bhagavad Gita, there are many other ‘Gitas’ in Indian literature such as: 1.Anu gita 2.Ashtavakra gita 3.Avadhoota gita 4.Bhikshu gita 5.Brahmana gita 6.Bodhya gita 7.Brahma gita 8.Devi gita 9.Ganesha gita 10.Gopika gita 11.Guru gita 12.Hamsa gita 13.Hanumad gita 14.Harita gita 15.Iswara gita 16.Kapila gita 17.Manki gita 18.Pandava gita 19.Parasara gita 20.Pingala gita 21.Rama gita 22.Ramana gita 23.Ribhu gita 24.Rudra gita 25.Sampaka gita 26.Shiva gita 27.Sriti gita 28.Surya gita 29.Suta gita 30.Swaminarayan gita 31.Uttara gita 32.Vallabh gita 33.Vasishta gita 34.Vibhishana gita 35.Vicakhnu gita 36.Vidura gita 37.Vritra gita 38.Vyadha gita 39.Vyasa gita 40.Yama gita ANU GITA Note - this is a list, there are other Gita's too. ie) Venu Gita Anu-Gita is an important part of the Mahabharata. The prefix 'Anu' denotes 'after', so Anu-Gita literally means ("continuation, alongside, subordinate to") of Gita. The lesser known Anu-Gita is a part of the Ashwamedha Parva in the Mahabharata. Anu Gita is partly retelling of some of the ethical premises of the Bhagavad Gita through legends and fables. Anu Gita was preached by Sri Krishna to Arjuna after the battle of Mahabharata was over and peace was established in the Kingdom, under the rule of Yudhisthira. The Anu Gita contains sections on what constitutes the duties of the good human being. The Anu-Gita is contained in chapters 16 to 51 of Aswamedha-Parva of the Mahabharata propounded in the Veda (Upanishads). The original text is ancient but it was edited, revised, interpolated and re-organized into thirty six chapters over its history. 2) Ashtavakra_Gita The Ashtavakra Gita is written as a dialogue between King Janaka of Mithila and his guru, Ashtavakra. Ashtavakra literally means "eight bends", indicating the eight physical handicaps he was born with. The moral here is that even the ugliest form is filled with God's radiance. The body is nothing, the Self is everything. It is claimed to be written either in the eighth century by a follower of Shankara, or as late as the fourteenth century. 3. The Ashtavakra Gita is an instruction for achieving self-realization. It is the most direct path to self-realization in three steps: (1) hearing and reading it again and again; (2) reflecting and understanding it (3) meditating, assimilating, realizing and applying to life. The book comprises 20 chapters. 3. Avadhutha Gita: It was sung by Lord Dattatreya dated back in 8th or 9th century. Dattatreya, as the symbol of the highest yogi and monastic life, describes the journey of self-realization, thereafter the nature and state of a person who lives in his soul's truth. 4. Bhikshu Gita: It is a dialogue between King Parikshit and Sage Suka and is a brief exposition of the Vedanta philosophy, Brahman and the Atma. It is based on rich men who turned into beggar. 5. Brahmana Gita: It is a part of the Anu Gita where Krishna is represented as ultimate controller of universe. 6. Bodhya Gita: It is a conversation between Rishi Bodhya and King Yayati in Mahabharata. 7. Brahma Gita: The Brahma Gita is contained in chapter 35, slokas 96 & 97 of Chapter 37, and Chapter 38 of Brahmapurana (Part I) spoken by Lord Brahma. 8. Devi Gita: It is part of the Devi Bhagavatham written by the great sage Vyasa. It tells us about an incarnation of the Devi wherein she describes her own nature, nature of her worship with meditation, yogic practices, rituals and other austerities. 9. Ganesha Gita: It is from Ganesh Puran, which is modelled on the Bhagavad Gita where Ganesha is given the divine and central role. It is a discourse between King Varenya and Lord Ganesha in the form of Gajanana. 10. Gopika Gita: It is the song of the Gopis or the cowherd girls of Brindavan and their deep and selfless love to Lord Krishna. This is in the tenth chapter of the Bhagavat Puran which is the story of Lord Vishnu as told by the great Sage Suka to King Janamejaya. 11. Guru Gita: It was written by Sage Vyasa from Skanda Puran and is a dialogue between Lord Shiva and Goddess Parvati in which she asks him to teach her all about the Guru tattwa. 12. Hamsa Gita (or also referred to as Uddhava Gita) is in Shrimad Bhagavat Puran, comprising of more than 1000 verses and consists of Krishna’s final discourse to Uddhava before Krishna leaves his mortal coil on Earth. 13. Hanumad Gita is the discourse that was given by Goddess Sita to Hanuman on their return from Lanka after the defeat of Ravana and the coronation of Lord Rama. 14. Haritha Gita: It is from Mahabharatha, Mokshaparva as a part of Shantiparva. It speaks of non violence in association with sanyasa ashram. It contains twenty verses attributed to Haritha Muni. 15. Ishvara Gita covers the first eleven chapters of Uttara Vibhaaga from Kurma Purana. It contains the teachings of Lord Shiva referred to as Ishvara and contains not only the teachings of the Bhagavad Gita but also other themes like worshipping the Linga, Patanjali’s eight fold yoga and it believes that Shiva and not Krishna is the ultimate goal. 16. Kapila Gita: It is from Shrimad Bhagavat Purana. It is the story of how Sage Kapila offers solace to his old mother Devahuti whose soul is in quest for spiritual knowledge. 17. Manki Gita: It is from Mahabharata. It is a story narrated in 50 verses of a saint named Manki and his two bullocks, the core message here is to give up desire and greed and develop compassion for all beings. 18. Pandava Gita or Prapanna Gita: It is called the Song of Surrender and it is a compilation of quotes from many great personalities from the Puranic age who have glorified Sri Krishna including all the Pandavas. 19. Parasara Gita is from Mahabharata, and it is the longest of all the Gitas of the Shanti Parva. It consists of nine chapters. It is said to be a dialogue between Sage Parasara the father of Sage Vyasa and King Janaka. 20. Pingala Gita is from Mahabharata. It is a beautiful story told by Shri Krishna to Uddhava about Pingala and her story of liberation. 21. Rama Gita: It is from Adhyaatma Ramayan which is a part of Brahmanda Purana in the 5th Sarga of the Uttara Khanda. 22. Ramana Gita was written by Shri Ramana Maharishi in Sanskrit. It was recorded by one of his foremost disciples Shri Ganapati Muni who in the company of several other disciples received answers to 37 Questions which were put forward to Shri Ramana along the lines of the Bhagavad Gita and formed 18 chapters of 300 verses. 23. Ribhu Gita: It forms the sixth part of the Shiva Rahasya Purana and it is a dialogue between Sage Ribhu and Sage Nidagha in about two thousand verses on the Self and Brahman. 24. Rudra Gita: It is about the instructions given by Lord Shiva to Prachetas (Daksha). It contains verses dedicated to the glory and magnificence of Lord Vishnu. It eulogizes the worship of Vishnu to the path of liberation and self realization and also talks about Hinduism and its teachings. 25. Sampaaka Gita: It is from Mahabharata. It consists of twenty one verses in which Sampaaka, a learned and pious Brahmin gives the message that one could attain everlasting happiness only through renunciation. 26. Shiva Gita: It is from Padma Purana and is made up of 16 chapters. In this Gita, Sage Agastya consoles Rama when Ravana takes away Sita and advises him to pray to lord Shiva. Lord Shiva appears before Lord Rama and his teachings to Lord Rama forms the Shiva Gita. 27. Sruti Gita: It is contained in chapter 87 of Srimad Bhagavatam wherein King Parikshit asks Sage Suka to explain the attributeless Brahman against the theory of the Gods with attributes. 28. Surya Gita: It is found in Guru Gyana Vasishta. There are three parts in this text namely Gyana Kanda (knowledge), Upasana Kanda (spiritual practice) and Karma Kanda (actions). 29. Suta Gita: It is from Skandha Purana, Adhyaayas 13 to 20 of Yagya Vaibhava Kanda. It refutes dualism and strictly advocates monism. 30. Swaminarayan Gita or Yogi Gita: It is a selection of teachings and prayers of Shri Yogiji Maharaj who was the fourth spiritual successor of Swaminarayan and gives the attributes necessary for a devotee to practice to attain liberation and spiritual enlightenment. 31. Uttara Gita: It is said that Arjuna after enjoying all the pleasures of his kingdom and the materialistic world, a sense of detachment came over him as he grew older and he approached Krishna to impart to him the knowledge of the Brahman. It consists of three chapters and it gives answers to Arjuna’s questions. 32. Vallabh Gita: In this Gita, Shri Vallabh taught his disciples to seek the true goal of life which is liberation. It is a collection of sixteen works of Shri Vallabh in which all range of subjects have been discussed. 33. Vasishta Gita or Yoga Vasishta: It is a discourse given by Maharishi Vasishta to Prince Rama when Rama is said to be in a dejected state. It consists of 32000 shlokas and is associated with the principles of non duality and Advaita Vedanta. 34. Vibheeshana Gita: This Gita is taught by Lord Rama to Vibheeshana on the battlefield of Lanka and advises Vibheeshana on the virtues of devotion, faith and right values. 35. Vicakhnu Gita: It is from Mahabharata, Mokshaparva. It speaks about Ahimsa or non violence. It consists of eleven verses and it tells us about King Vicakhnu’s visit to a yagna where animal sacrifice is to be performed and his moving pleas for Ahimsa. This is narrated by Bhishma to Yudhisthira. 36. Vidura Gita: It is a dialogue between Vidura and King Dhritarashtra wherein Vidura not only advises Dhritarashtra about the science of politics but values of right conduct, fairplay and truthfulness. 37. Vritra Gita: It is from Mahabharat, Moksha Parva as a part of Shanti Parva. It is said to be a dialogue between a fierce demon Vritrasura and Shukracharya the Guru of all the demons (Asuras) and it consists of two chapters. 38. Vyaadha Gita: It is from Vana Parva Mahabharata and consists of the teachings given by a butcher(Vyaadha) to a monk which was related to Pandava prince Yudhisthira by Sage Markandeya. The arrogant monk is humbled by the simple butcher who teaches him ‘Nishkama Karma’. 39. Vyaasa Gita: It is from Kurma Purana, from 12th Adhyaaya onwards of Uttara Vibhaaga and Sage Vyaasa teaches the highest path to self knowledge. It emphasizes the unity of faiths and on the philosophy of non dualism. 40. Yama Gita : There was a king named Vajashrava. His son was Nachiketa. Vajashrava arranged for a wonderful sacrifice at which he gave away all his wealth.  Copy Right 2020 - 2040
No poaching, stealing, hijacking by taking names off and recreating anything from this blog.This blog is called (Lineage Baul) it was created in 2009. No other Bauls ever talked about Lineage and have created fake lineages as will all be told in the new Book which is taking way longer than suspected. Babu Kishan aka Krishnendu Das has always talked about his 'Lineage of Baul, the Tantric Vaishnava Bauls of Birbhum Bengal the only Lineage of Baul that ever existed. Babu introduced Baul to the world since the 1970's and his father before him since the 1950's and to America in 1967. As Purna Das Bauls manager from a young age he organized and traveled the world since the 1970's when no one used a computer. It should be noted back in the day before modern facebook Bauls and computers, he wrote letters and made contacts that others are using today, he set up the template of modern Bauls who have traveled around the world today. This is a huge history others are appropriating, Babu Kishan created the first web site in the history or herstory of Baul. He could see daily in the late 1990, through to 2006 copy and pasting from his web site, he would see his story in other blogs and books but with his name and the name of his one and only lineage taken off. And even funnier he would see other Bauls copy his exact words and use his story as if it was their story, it was comical back then but now that Baul has been used and abused by outsiders, it is time to set the record straight and plug the holes of what has become a cultural genocide. Everything Babu has done has been copied, new lineages that never existed before now created. There is no other lineage of Baul, those new Baul singers are just copying whatever this lineage is and making it up. There are only people who copy and paste from the writings of this lineage. All copied the the colourful patchwork dress (Guduri) that Babu Kishan created for his Dad on his travels. All copied Nabani's style of Baul Ektara Dupki and Nupoor and Nabani's dance style. Explain that, yet they say they are a lineage of Baul?? If you use Etara Dupki and Nupoor (Nabani's style of ankle bells) you are following this lineage, you are following Nabani Das Khyapa Baul, but yet telling people you have a lineage and a different lineage under a person who only followed Baul. I suppose it is about the situation in Bengal and the need to create a tour or two, and make a living, no one is thinking lying and using the songs of this lineage is ever going to harm it, but they are like modern yoga, watering down and reducing what is extinct, stealing the poetry of this lineage and saying the songs were never recorded Bauls do not care. I also, saw a women Baul (names will only be mentioned in the book) on youtube with a million likes singing 'Nabani Das Bauls song' but put another name on Nabani's poetry and copy word for word the chapters titles from Purna Das Bauls book as what she will teach in her workshops? This poetry of Nabani's had been recorded decades before by Hindustan Records. Then I had one western person who follows Baul say that someone else wrote a song of Nabani's, the guy didn't know that this song had also been recorded by Hindustan Records long before and the person that he said who wrote it could not read or write? I mean it is a joke what people are doing. I have seen books written by a western Baul with stories that specifically belong to Babu Kishan or his family. Their names are not mentioned completely taken off? Then write about Baul is associated with Bob Dylan, George Harrison and the Rolling Stones with a picture of a person who followed Baul beside where they write about Babu Kishan's story? No random Baul is not associated those are only Babu Kishan's stories aka Krishnendu Das, they do not belong to you to glorify some other random Bauls who have hijacked Baul? This follower of Baul never met Bob Dylan, George Harrison, Rolling Stones or had relationships with these people. Thy may have tried and had tea with the one of the Rolling Stones but they trying to make linkage that never existed. As usual it is just follow where this lineage goes and try to copy what they do, there are so many stories. They use Babu Kishan's story and taking his name off. Many were seen for years wearing Babu Kishan designed patch work dress, dancing Nabani's style and singing the songs of this lineage, yet they say they is from another lineage, they are not but they need a story? Riding on the coat tails of someone else, copy paste, copy dress, copy style, copy songs and stealing stories. I understand that a group of people 'who follow Baul' and Babu Kishan's uncle Laxshman Das Baul met a Rolling Stone in the 90's in Europe after a concert, they only met them through "Laxshman Das Baul" who is Purna Das Bauls younger brotherbut make like they are the ones who knew The Rolling Stones. Purna Das Baul recorded with Mick Jagger in 1971 at his home in France after the the fundraiser concert in London for Bangladesh. The album was called Jai Bangla. Babu Kishan was friends with the Rolling Stones he met them when he was 9 for the first time. This family and lineage including Babu Kishan did about 3 more of those concerts in the 1970's. Years later Purna Das Baul blessed Keith Richards son after he was born. However, it was only Babu Kishan who had a many decade friendship with the Rolling Stones because Babu is a musician and well known Composer. When the Rolling Stones came to Mumbai in 2004 it is Babu Kishan who they contacted, he picked them up at the airport and jammed with them. They called him because they knew him. The other Baul singers always follow the lineage Bauls, this one and only lineage, they follow what they wear, where they go, they contact their friends and use their story, I have even heard stories where lineage Baul has been invited and a Baul singer will go for free or under cut this lineage by contacting their friends. They observe and copy and follow. It should be noted; there is a big difference between Baul and Baul singers. Baul singers are followers of Baul and most can not actually teach Baul sadhana or know the deeper meaning of Baul, but float around waiting to poach what ever they can. They dress the part, act the part but in fact are not the part, they are tourist Bauls. Babu Kishan played with Bob Dylan and The Band in at least 40 concerts in the USA in the 1980' and jammed every night, how do random Bauls make stories and associations when there is none, how do they write books and say, Bauls did this or that and is associated with, when it is Babu Kishan and his story, his life. Why would any random Baul have anything to do with Bob Dylan or even mention him in their book and post a picture of a person who was a refugee from Bangladesh and not any relation to Baul except he followed this lineage?? It was only Babu Kishan who had a long time friendship with George Harrison and the Rolling Stones because he jammed with them, was friends with them, because he is a educated Master of Indian Music. It was Babu who only had a many decade friendship with Allen Ginsberg and Al Aronowitz. Do not take his story and make like you are the one, or make loose associations, Baul associated with, when it was not you! Westerners do not have a clue, because they do not even understand the language and in this case trying to create a story to increase their profile. Babu Kishan's own youngest brother made up stories that Bob Dylan was in India at his wedding, which is a complete lie. He brought his own father on NDTV and lied, so he is not much better and a disgrace. His Dad's luck was to appear on Bob Dylan's album in 1967 but it was Lakshman Das Baul who Dylan liked and it was only Babu who had association with Dylan. Babu reconnected any association with Purna Das Baul decades after through his own making association with Dylan and all. Long story with all be revealed when ever we can get the book out, I thought last year but it will take a bit more time. Bob Dylan absolutely did not come to Babu's younger brothes wedding in India, at the time of his younger brothers wedding Dylan was in South America. Sorry to say it is a lie, and many other lies to be exposed. Babu Kishan released Bob Dylan's albums in India and Asia, that is the only way anybody in India knew about Bob Dylan. Yet, others will say Dylan was associated with Baul. No only Babu Kishan was, do not take his story and put your name on it or make fake and false associations, it is not your story to tell. It was only 'Nabani Das Khyapa Baul' who had a relationship with Rabindranath Tagore, yet you will see others who created Lineages use Nabani's stories as if they knew Tagore? Saying Bauls (generic) so it includes them, it does not include them or you, saying Bauls do not care about their songs or that there are 4 types of Baul is wrong and doing more damage, if you do not know, do not say anything, just go on your cheating acting ways and leave Baul alone. A cultural genocide, Baul is NOT from Assam and that belt, Baul is only from Birbhum. You have wiped out the truth, they have wiped out the stories of history of the last Baul that walked on earth and replaced it with, a Baul who only followed and copied everything from this lineage. Babu always wanted to help other Bauls inviting them to travel with his family, this is how they got the chance to travel outside of India. It was Babu who brought the new Baul singers along when they traveled out of India. Long stories that are included in the book. It always amazes me how they go where Babu goes. Babu Kishan was the only Baul to do paid Master classes and to teach at Universities around the world he has a huge history from the 1970's onward, he created the road, he introduced Baul to the world and Manju Das is the first and only Baul women to travel the world, not telling her story is 'cancel culture' in the extreme. Babu taught at universities only because he is qualified and was educated as a Baul from Birth as an oral Sanskritist and classical Sanskritist he studied and learned the esoteric teaching of Sanskrit, the stories behind each word. Anybody can teach for free or donation, donation does not make you a saint, this donation technique is used by some of the richest Baba's and Ma's of India. If anything Babu tried to elevate everything for the Bauls of Birbhum so that they could survive in this new world, but instead of supporting Baul most worked against the work he has done. No problem if you tell the truth but most do not. Babu was taught English during his school years at the Ramakrishna Mission and through Calcutta University. He represented Calcutta University all over India teaching Indian Philosophy. He is the only Lineage Baul to do what he has done in Bollywood as he is a trained Music Composer with a Masters degree in Indian Music. Yet on and on all copy him and follow him, finding his friends all over the world, where he goes so do others. Because he could understand English the scholars who wrote about Baul were shocked when he told them what they wrote in their Books was wrong, they never thought as they say these uneducated illiterate Bauls would come to the west. Today anybody with half a brain understands that oral Sanskritist are way above any English template or translation because they learned through hearing and remembering and most have photographic memories from learning through the sacred sounds of Sanskrit. Yet, you will see in a video a women Baul say Baul never comes from family, are you kidding me, what a cheat, sweet smile all the way, with a gimmick of dread locks and westerners do not have a clue, it is so easy to dupe them. Brajabala Dasi and Nabani Das Khyapa Baul are the last of the original Bauls, Baul are extinct now, today what you see are tourist Bauls singers. The other Bauls of the 1970's onward are not from a lineage, they followed this lineage. Babu was taught English which is not his first language, Bengali and Sanskrit are he learned English during his school years at the Ramakrishna Mission and through Calcutta University. He is the only Lineage Baul to do what he has done in Bollywood as he is a trained Music Composer with a Masters degree in Indian Music. Yet on and on all copy him and follow him trying to enter Bollywood. They search and find his friends all over the world, where he goes, what he does they all copy. This in itself is not a problem, the problem comes when fake and new Baul singers copy everything and take the names off and water down the only lineage of Baul that is now extinct and was preserved decades ago by Babu Kishan. The riders on the coat tails of this lineage are not properly educated in Baul but collecting donations based upon the foundation that Babu Kishan created in 1990's and later registered in Mumbai in 2007. Saying they are going to preserve this families lineage when it was preserved decades ago by Babu Kishan. Stop your poaching and out right theft of what does not belong to you. Follow Baul but do not copy and paste, do not spread wrong teachings, if you do not know, do not make it up, . To Scholars - think before you write and speculate, can you imagine if someone wrote about your family and made a career about your family but took your name off because it is too difficult to get it from the souce? Can you imagine if someone put you under a microscope and dissected your family? Took information from the wrong people and told you who you are. Can you imagine if everybody copied and pasted your family history and repeated it over and over. Think very carefully because there is a karma with what you are doing? Watering down and reducing someones story and family? This is a living lineage for thousands of years passed down only through a family lineage, it is a absolute lie to say anything else. Oh right nobody will know, cheater.  The Narada Purana Translated and annotated by Dr.Ganesh Vasudeo Tagare Published by Motilal Banarsidass Publishers, Delhi - 1952' Volume 5 Read book online: http://bit.ly/3qBXYXx Download pdf book: https://bit.ly/2Kx6Qyp The Narada Purana (also Naradiya Purana) follows the style of the Brihannaradiya Purana in the first 41 chapters of Purvabhaga, but the rest of the first part and second part are encyclopedic covering a diverse range of topics. The encyclopedic sections discuss subjects such as the six Vedangas, Moksha, Dharma, Adhyatma-jnana (monastic life), Pashupata philosophy, a secular guide with methods of worship of Ganesha, various avatars of Vishnu (Mahavisnu, Nrisimha, Hayagriva, Rama, Krishna), Lakshmana, Hanuman, goddesses such as Devi and Mahalakshmi, as well as Shiva.[5] The text glorifies Radha as the one whose soul and love manifests as all Hindu goddesses. The text's secular description and verse of praises are not limited to different traditions of Hinduism, but also other traditions. For example, chapter 1.2 extols Buddha. This contrasts with Kurma Purana which is disdainful of Buddhism without mentioning Buddha, but similar to the praise of Buddha in other major Puranas such as chapter 49 of the Agni Purana, chapter 2.5.16 of the Shiva Purana, chapter 54 of the Matsya Purana and various minor Puranas. Chapters 92 through 109 of Purvabhaga are notable for summarizing the 18 major Puranas, one entire chapter dedicated to each. This has been an important benchmark in comparison studies, and as evidence that the Puranas were revised after the composition of Narada Purana, since the summary in these 18 chapters is significantly different than the extant manuscripts of the major Puranas. Other topics covered in the verses of Uttarabhaga include flora and fauna, food, music, dance, dress, jewelry, weapons and theories on war. The Narada Purana also contains Rukmangadacarita, a legend of king named Rukmangada, whose belief in Vishnu is repeatedly tested by a temptress Mohini (a female avatar of Vishnu), one that became subject of plays and dance arts in Indian culture. After Rukmangadacarita, the text predominantly is a compilation of geographic Mahatmyas or travel guides for pilgrimage along river Ganges starting with Haridwar, through Banaras (Kashi) towards Bengal, and nearby regions such as Gaya in Bihar and Nepal. Thanks to Rare Book Society - Wikipedia Image: Narada found Vishnu in Vishwarupa darshana. Credit: Mahabharata by Ramanarayanadatta Astri Published by Geeta Press, Gorakhpur. Read book online: http://bit.ly/39KfyBY Download pdf book: https://bit.ly/38XOBvy Volume 1 Read book online: http://bit.ly/3bXWjro Download pdf book: https://bit.ly/3iuVGXj Volume 2 Read book online: http://bit.ly/2LFLe3v Download pdf book: https://bit.ly/38Xe48e Volume 3 Read book online: http://bit.ly/392bf5M Download pdf book: https://bit.ly/2XV2ion Volume 4 Read book online: http://bit.ly/38YtPfa Download pdf book: https://bit.ly/2Kx6Qyp     http://ramakrishnavivekananda.info/?fbclid=IwAR3VWf6dyIjPYAHnhaMesrWj897y9JLkath3VwhvZQnztmyDwMCWsXdbVIg Sri Ramakrishna and Swami Vivekananda "Can you weep for Him with intense longing of heart? Men shed a jugful of tears for the sake of their children, for their wives, or for money. But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms." Sri Ramakrishna Paramahamsa (Dakshineshwar 1884) "I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal." Swami Vivekananda Representative of Hindus Parliament of Religions Columbian Exposition, Chicago World Fair 11 September 1893. Literary Works
  The Vamana Purana Translated into English by Anand Swarup Gupta Published by All India Kashiraj Trust, Varanasi - 1968 Read book online: http://bit.ly/2kDCbSU Download pdf book: http://bit.ly/2kGL4v9 The Vamana Purana, (Sanskrit: वामन पुराण, Vāmana Purāṇa), is a medieval era Sanskrit text and one of the 18 major Puranas. The text is named after one of the incarnations of Vishnu and probably was a Vaishnavism text in its origin. However, the modern surviving manuscripts of Vamana Purana are more strongly centered on Shiva, while containing Chapters that revere VIshnu and other Gods and Goddesses. It is considered a Shaivism text. Further, the text hardly has the character of a Purana, and is predominantly a collection of Tirtha Mahatmyas (glories of pilgrimages) to many Shiva-related places in India with legends and mythology woven in. The extant manuscripts of Vamana Purana exist in various versions, likely very different from the original, and show signs of revision over time and regions. It has been published by All India Kashiraj Trust in two rounds. The first round had 95 Chapters, while the critical edition published in the second round has 69 Chapters plus an attached Saro-Mahatmya with 28 Chapters dedicated to temples and sacred sites in and around modern Haryana. Both these versions lack the Brihad-Vamana with four Samhitas, which is mentioned in the text, but is believed to have been lost to history. The text is non-sectarian, and its first version was likely created by the 9th to 11th century CE. The earliest core of the text has been dated variously between 450 CE - 900 CE, but most scholars favor the 9th to 11th century. The early printed editions of this work had 96 Chapters, the new versions have 69 Chapters with a supplement. The supplement were not found in some versions of manuscripts discovered in Bengal. At the beginning (Chapter 1), Narada asks Pulastya about the assumption of the Vamana Avatar by Vishnu, which is his dwarf avatar. The text includes Chapters glorifying Vishnu, but includes many more chapters glorifying Shiva. The text also glorifies various goddesses. The text barely contains, even as few Chapters, of cosmology, genealogy, mythology and Manavantaras expected in a Purana. The text includes Saro-Mahatmya, which is a 28 Chapter guide to the Tirthas, rivers and forests of region around Thanesar and Kurukshetra in modern Haryana, as well as sites in modern eastern Punjab (India). The text also mentions geography and sites in South India. The Padma Purana categorizes Vamana Purana as a Rajas Purana. Scholars consider the Sattva-Rajas-Tamas classification as "entirely fanciful" and there is nothing in this text that actually justifies this classification. Source: http://bit.ly/2kDCVYl Image: Watercolour painting on paper of Vāmana, one of the incarnations of Viṣṇu. The painting shows Vāmana as a dwarf,having water poured over his hands by the King Bali. Company School 19thC(early) Painted in Patna Credit: © Trustees of the British Museum  Vishnu as Vāmana Opaque watercolour and gold on paper Mughal Style Mughal dynasty 1610 (circa) India Credit: © Trustees of the British Museum  Vamana, the Dwarf Avatar of Vishnu
Madhya Pradesh Late 9th-10th century Sandstone sculpture Credit: Los Angeles County Museum of Art  Seven Years in Tibet
By Heinrich Harrer Translated by German by Richard Graves Published by Rupert Hart-Davis, London - 1953 Read book online: https://bit.ly/3cMAbhe Download pdf book: https://bit.ly/2yjLj65 Introduction For the British and indeed I think for most Europeans, Tibet has during the last fifty years held a growing and a particular fascination. In 1904 Younghusband, in a campaign scarcely matched in the annals of war either for its administrative difficulties or for the combination of audacity and humanity with which it was conducted, marched to Lhasa and subdued Tibet. The Tibetans, whose persistent intransigence upon an Imperial frontier had at length provoked our incursion, were granted the most chivalrous of terms; and on the remote, mysterious plateau — silhouetted for a time in sharp, painstaking relief by the dispatches which trickled back over the passes from the handful of correspondents with Younghusband’s expedition—a veil oncemore descended. It was a thick veil, and it did not get much thinner as the years went by. The end of the nineteenth century found Europe’s eyes turning towards Asia. The geographical chall enge of Africa had been, in its essentials, met, and on that continent the political problems, save in South Africa, appeared in those days to be soluble only in the chanceries of European capitals. In Asia, by contrast, imponderable and exotic forces were on the move. Russia’s conquests in Central Asia had fulfilled what was believed to be only the first phase of her territorial ambitions; in the minds of Lord Curzon and of Kipling her attempts to probe with reconnaissance parties the mountain barrier which separated her armies from India produced apprehensions which the event proved to be disproportionate. But here again Asia came into the picture; for while Younghusband—bringing artillery into action, for the first and so far the last time in history, at 17,000 feet above sea-level—was defeating the Tibetans, the Japanese, with much less of apology in their manner, were defeating the Russians in Manchuria. And only three years earlier, in the Boxer Rebellion, an international expedition bad raised the siege of the Legation Quarter in Peking. Tibet did no more then than she had before, or has since, to gratify Europe’s curiosities about Asia. She continued, increasingly, to stimulate them; the extent to which she reciprocated them was minimal. Once four Tibetan boys (in the pages which follow you will meet briefly the only survivor of a sensibleexperiment which the Tibetans never got around to repeating) were sent to be educated at Rugby; and until the Chinese Communist forces took the country over in 1950 the sons of noblemen quite often went to school in India, learning (among other things) the English language. Europe would gladly have welcomed Tibetans, as she has welcomed travellers and students from every other Asiatic country ; but whereas—broadly speaking—Europe wants like anything to go to Tibet, Tibet has never evinced the slightest desire to go to Europe. She has moreover made it as difficult as possible for Europeans, or indeed for any non-Tibetans, to set foot on Tibetan territory, however impeccable their credentials. The veil of secrecy, or perhaps rather of exclusiveness, which was lifted by Younghusband and then so tantalisingly dropped again, has in the last fifty years been effectively penetrated by very few, and of these it is safe to say that not one attained to the remarkable position which the author of this book, towards the end of his five years' residence in Lhasa, found himself occupying in the entourage of the young Dalai Lama. The European traveller is accustomed to seeing Asia or anyhow the backwoods of Asia, from above. By that I mean that, although at times his situation may be precarious and his resources slender the European is generally a good deal better off than the primitive people through whose territory he is passing. He possesses things whidi they do not—money and firearms, soap and medicines, tents and tin-openers; he has, moreover, in another part of the planet a Government which, should he get into trouble, will try to get him out of it. So the foreigner tends to ride upon the high though not very reliable horse of privilege, and to view the backwoods and their denizens from above. It was otherwise with Herr Harrer. When in 1943 made a third and successful attempt to escape from an internment camp at Dehra-Dun and headed for Tibet, he was seeing Asia from below. He travelled on foot, carried his few possessions on his back and slept on the ground in the open. He was a fugitive, with no status, no papers and very limited funds. For a well-foundexpedition to follow his circuitous winter route across the Changthang plateau and down to Lhasa would have been a creditable feat; as performed by Harrer and his companion Aufschnaiter the journey was an astonishing tour de force. When they reached Lhasa they were penniless and in rags. Though there was no shred of justification for their presence in the Tibetan capital, they met with great kindness there, and the various subterfuges which they had practised upon officials along the route aroused merriment rather than indignation. They had nevertheless every reason to expect to be expelled from the country, and although the war was now over Harrer assumed, on rather slender grounds, that expulsion would mean their reinternment in India. He spoke by now fairly fluent Tibetan, though with a country accent which amused the sophisticates of Lhasa, and he never ceased to entreat permission to stay where he was and to do useful work for the Government. I have not met Herr Harrer, but from the pages which follow he emerges as a sensible, unassuming and very brave man, with simple tastes and solid standards. It is dear that from the first the Tibetans liked him, and it must, I think, have been his integrity of character which led the authorities to connive at, if never formally to authorise, his five years' sojourn in Lhasa. During this period he rose—always, it would seem, because of the confidence he inspired rather than because he angled for preferment—from being a destitute and alien vagabond to a well-rewarded post as tutor and confidant of die young Dalai Lama. Of this fourteen- year-old potentate Harrer, who was certainly closer to him than any foreigner (with the possible exception of Sir Charles Bell) has been to any of his predecessors, gives a fascinating and sympathetic account. When the Chinese Communists invaded Tibet in 1950 Harrer's parting from this lonely, able and affectionate youth was dearly a wrench to both of them. It is unlikely that their conquerors will be able to alter the Tibetan character, so curiously compounded of mysticism and jollity, of shrewdness and superstition, of tolerance and strict convention; but the ancient, ramshackle structure of Tibetan society, over which the Dalai Lama in his successive incarnations presides, is full of flaws and anachronisms and will scarcely survive in its traditional form the ideological stresses to which it is now being subjected. It is the luckiest of chances that Herr Harrer should have had, and should have made such admirable use of, the opportunity to study on intimate terms a people with whom the West is now denied even the vestigial contacts which it had before. The story of what he did and what he saw equals in strangeness Mr. Heyerdahl’s account of his voyage on the Kon-Tiki and it is told, I am happy to say, in the same sort of simple, unpretentious style. PETER FLEMING Rare Book Society  The Mahabharata of Krishna-Dwaipayana Vyasa
ADI PARVA By Kisari Mohan Ganguli Published by Protap Chandra Roy (1842-1895) Printed at Bharata Press, Calcutta - 1884 Volume 1 Read book online: https://bit.ly/3eGeH6S Download pdf book: https://bit.ly/3eON63C The Adi Parva or The Book of the Beginning is the first of eighteen books of the Mahabharata. "Adi" (आदि, Ādi) is a Sanskrit word that means "first". Adi Parva traditionally has 19 sub-books and 236 adhyayas (chapters). The critical edition of Adi Parva has 19 sub-books and 225 chapters. Adi Parva describes how the epic came to be recited by Ugrasrava Sauti to the assembled rishis at the Naimisha Forest after first having been narrated at the sarpasatra of Janamejaya by Vaishampayana at Taxila. It includes an outline of contents from the eighteen books, along with the book's significance. The history of the Bhāratas and the Bhrigus are described. The main part of the work covers the birth and early life of the princes of the Kuru Kingdom and the persecution of the Pandavas by Dhritarashtra. About the Author: Kisari Mohan Ganguli (also K. M. Ganguli) was an Indian translator known for being the first to provide a complete translation of the Sanskrit epic Mahabharata in English. His translation was published as The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose between 1883 and 1896, by Pratap Chandra Roy (1842–1895), a Calcutta bookseller who owned a printing press and raised funds for the project. The "Translator's Preface" in Book 1: Adi Parva, Ganguli mentions the sequence of events that led to the publication. Sometime in the early 1870s, Pratapa Chandra Roy, with Babu Durga Charan Banerjee, visited Ganguli at his home in Shibpur in Howrah, Bengal, requesting him to take up the translation project, which he took up after initial reluctance and a second meeting, when extensive plans were drawn, and the copy of a translation by Max Müller was left behind, made some thirty years ago, which on study Ganguli found to be literal and lacking in flow. Thus he started tweaking the text line by line, though "without at all impairing faithfulness to the original". Soon a dozen sheets of his first 'copy' were typed and sent to noted writers, both European and Indian, and only receiving a favorable response from them that the project was initiated. Ganguli wanted to publish the translation anonymously, while Roy was against it. Ganguli believed that the project was too mammoth to be the work of a single person, and he might not live to complete the project and adding names of successive translators to appear on the title page was undesirable. Eventually, a compromise was reached, though the name of the translator was withheld on the cover, the first book of Adi Parva, that came out in 1883, was published with two prefaces, one over the signature of the publisher and the other headed--'Translator's Preface', to avoid any future confusions, when a reader might confuse the publisher for the author. However, by the time Book 4 was released, the withholding of authorship did create controversy, as "an influential Indian journal" accused Pratap Chandra Roy of "posing before the world as the translator of Vyasa's work when, in fact, he was only the publisher". Roy immediately wrote a letter to clarify, citing the preface, but the confusion persisted for many years amongst readers who overlooked the preface. Once the complete eighteen books were successfully translated, the name was no longer withheld from the publication. More recently, the scholars to correct this discrepancy were Ronald Inden and Maureen Patterson, compilers of the University of Chicago's Bibliography to South Asian Studies, K. M. Knott in the Janus Press Edition of the first two books of the Mahabharata and A.C. Macdonnell. The Ganguli English translation of the Mahabharata is the only complete edition in public domain - to date. His translation was reprinted by Munshiram Manoharlal Publishers. - Wikipedia Image: Depiction of Saravadamana as a child. Painting by Raja Ravi Varma Sarvadamana was the son of Dushyanta and Sakuntala. He later become Emperor Bharata (Sanskrit: भरतः). He was also the first to conquer all of Greater India, uniting it into a single entity which was named after him as Bhāratavarṣa. - Wiki  The Mahabharata of Krishna-Dwaipayana Vyasa
SABHA PARVA By Kisari Mohan Ganguli Published by Protap Chandra Roy (1842-1895) Printed at Bharata Press, Calcutta - 1884 Volume 2 Read book online: https://bit.ly/2yBWoPV Download pdf book: https://bit.ly/3cMfCAO Sabha Parva, also called the "Book of the Assembly Hall", is the second of eighteen books of Mahabharata. Sabha Parva traditionally has 10 sub-books and 81 chapters. The critical edition of Sabha Parva has 9 sub-books and 72 chapters. Sabha Parva starts with the description of the palace and assembly hall (sabha) built by Maya, at Indraprastha. Chapter 5 of the book outlines over a hundred principles of governance and administration necessary for a kingdom and its citizens to be prosperous, virtuous and happy. The middle sub-books describe life at the court, Yudhishthira's Rajasuya Yajna that leads to the expansion of the Pandava brothers' empire. The last two sub-books describe the one vice and addiction of the virtuous king Yudhishthira - gambling.[6] Shakuni, encouraged by evil Dhritarashtra, mocks Yudhishthira and tempts him into a game of dice. Yudhishthira bets everything and loses the game, leading to the eventual exile of the Pandavas. The book also details the principle of evil and crime against humanity, of why individuals who themselves have not been harmed must act regardless when society at large suffers systematic crime and injustice - this theory is outlined in the story of Magadha, Chapters 20 through 24, where the trio of Krishna, Arujna and Bheem slay Jarasandha. About the Author: Kisari Mohan Ganguli (also K. M. Ganguli) was an Indian translator known for being the first to provide a complete translation of the Sanskrit epic Mahabharata in English. His translation was published as The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose between 1883 and 1896, by Pratap Chandra Roy (1842–1895), a Calcutta bookseller who owned a printing press and raised funds for the project. The "Translator's Preface" in Book 1: Adi Parva, Ganguli mentions the sequence of events that led to the publication. Sometime in the early 1870s, Pratapa Chandra Roy, with Babu Durga Charan Banerjee, visited Ganguli at his home in Shibpur in Howrah, Bengal, requesting him to take up the translation project, which he took up after initial reluctance and a second meeting, when extensive plans were drawn, and the copy of a translation by Max Müller was left behind, made some thirty years ago, which on study Ganguli found to be literal and lacking in flow. Thus he started tweaking the text line by line, though "without at all impairing faithfulness to the original". Soon a dozen sheets of his first 'copy' were typed and sent to noted writers, both European and Indian, and only receiving a favorable response from them that the project was initiated. Ganguli wanted to publish the translation anonymously, while Roy was against it. Ganguli believed that the project was too mammoth to be the work of a single person, and he might not live to complete the project and adding names of successive translators to appear on the title page was undesirable. Eventually, a compromise was reached, though the name of the translator was withheld on the cover, the first book of Adi Parva, that came out in 1883, was published with two prefaces, one over the signature of the publisher and the other headed--'Translator's Preface', to avoid any future confusions, when a reader might confuse the publisher for the author. However, by the time Book 4 was released, the withholding of authorship did create controversy, as "an influential Indian journal" accused Pratap Chandra Roy of "posing before the world as the translator of Vyasa's work when, in fact, he was only the publisher". Roy immediately wrote a letter to clarify, citing the preface, but the confusion persisted for many years amongst readers who overlooked the preface. Once the complete eighteen books were successfully translated, the name was no longer withheld from the publication. More recently, the scholars to correct this discrepancy were Ronald Inden and Maureen Patterson, compilers of the University of Chicago's Bibliography to South Asian Studies, K. M. Knott in the Janus Press Edition of the first two books of the Mahabharata and A.C. Macdonnell. The Ganguli English translation of the Mahabharata is the only complete edition in public domain - to date. His translation was reprinted by Munshiram Manoharlal Publishers. - Wikipedia Image: Sage Narada Sage Narada visit to the Pandava brothers is described in Chapter 5 of Sabha Parva. On his visit, he outlines the theory of administration and governance, rules of treaties peace and war, champions free trade and a check on ministers, support for distressed people and disabled citizens, the need for fair laws and equal justice for all without favor in a prosperous empire.[18] Narada (pictured above) is considered as the inventor of musical instrument Veena; in Mahabharata, he is depicted as a highly talented scholar dedicated to arts, history and knowledge. - Wiki RARE BOOK SOCIETY  The Mahabharata of Krishna-Dwaipayana Vyasa
VANA PARVA (Aranya Parva) By Kisari Mohan Ganguli Published by Protap Chandra Roy (1842-1895) Printed at Bharata Press, Calcutta - 1884 Volume 3 Read book online: https://bit.ly/2VV3JBZ Download pdf book: https://bit.ly/2yCCTXs Vana Parva or Aranya Parva, also known as the "Book of the Forest", is the third of eighteen parvas of the Indian epic Mahabharata. Aranya Parva traditionally has 21 sub-books and 324 chapters. The critical edition of Aranya Parva has 16 sub-books and 299 chapters.It is one of the longest books in the Epic. It discusses the twelve-year sojourn of the Pandavas in the forest, the lessons they learn there and how it builds their character. It is one of the longest of the 18 books in the Mahabharata, and contains numerous discussions on virtues and ethics, along with myths of Arjuna, Yudhishthara, Bhima tales of "Nahusha the snake and Yudhishthira" as well as "Ushinara and the hawk", love stories of "Nala and Damayanti", as well as "Savitri and Satyavan". About the Author: Kisari Mohan Ganguli (also K. M. Ganguli) was an Indian translator known for being the first to provide a complete translation of the Sanskrit epic Mahabharata in English. His translation was published as The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose between 1883 and 1896, by Pratap Chandra Roy (1842–1895), a Calcutta bookseller who owned a printing press and raised funds for the project. The "Translator's Preface" in Book 1: Adi Parva, Ganguli mentions the sequence of events that led to the publication. Sometime in the early 1870s, Pratapa Chandra Roy, with Babu Durga Charan Banerjee, visited Ganguli at his home in Shibpur in Howrah, Bengal, requesting him to take up the translation project, which he took up after initial reluctance and a second meeting, when extensive plans were drawn, and the copy of a translation by Max Müller was left behind, made some thirty years ago, which on study Ganguli found to be literal and lacking in flow. Thus he started tweaking the text line by line, though "without at all impairing faithfulness to the original". Soon a dozen sheets of his first 'copy' were typed and sent to noted writers, both European and Indian, and only receiving a favorable response from them that the project was initiated. Ganguli wanted to publish the translation anonymously, while Roy was against it. Ganguli believed that the project was too mammoth to be the work of a single person, and he might not live to complete the project and adding names of successive translators to appear on the title page was undesirable. Eventually, a compromise was reached, though the name of the translator was withheld on the cover, the first book of Adi Parva, that came out in 1883, was published with two prefaces, one over the signature of the publisher and the other headed--'Translator's Preface', to avoid any future confusions, when a reader might confuse the publisher for the author. However, by the time Book 4 was released, the withholding of authorship did create controversy, as "an influential Indian journal" accused Pratap Chandra Roy of "posing before the world as the translator of Vyasa's work when, in fact, he was only the publisher". Roy immediately wrote a letter to clarify, citing the preface, but the confusion persisted for many years amongst readers who overlooked the preface. Once the complete eighteen books were successfully translated, the name was no longer withheld from the publication. More recently, the scholars to correct this discrepancy were Ronald Inden and Maureen Patterson, compilers of the University of Chicago's Bibliography to South Asian Studies, K. M. Knott in the Janus Press Edition of the first two books of the Mahabharata and A.C. Macdonnell. The Ganguli English translation of the Mahabharata is the only complete edition in public domain - to date. His translation was reprinted by Munshiram Manoharlal Publishers. - Wikipedia Image: Miniature painting from Razmnama - 1605 Sauti recites the slokas of the Mahabharata. - Wiki RARE BOOK SOCIETY |
Trishula Sandra Das
Bhakti Masala Blog Practitioner of Jyotish, Yoga Tantra, Ayurveda, Shakti Sadhana, Bhakti Yogi for 40 years. ~ VedicAstrologer ~ ~ Researcher East & Western Wisdom, Past Life Regression, Mysticism ~ ~ Mind Body Soul~ Believer in Love, Humanity, Peace, freedom & Soul Mates ~ Baul Scholar ~ ~ Qigong Master ~ ~ MOTHER ~ #Bhakti #BhaktiYoga Archive
April 2021
Trishula Das 
Various Authors... 
October 2012
-Babukishan with the Patnaiks from San Diego -Amar Monar Manush "My Soul Mate" -God the Absolute -Lord Sarabeswarar -Sir John Woodroffe -Chakravaka -Ashvin's -Lord Sudarshana -Agastaya's Curse -Pushan -Film of Ramakrishna -Agori Om Nama Sivaya 4 types of Karma -Narashima -Ishvara -Ram -Tao the Way -Kabalam Padam -Sri Ramakrishna Says -Nectar of Immortality, -Sanatan Dharma vs Hindu -Pancha Tantra Agamas -Prajapati -[Scriptures of Sanatan Dharma] -Virabhadra -Gajendra Moksha -6 Indian Philosophy's -Ganapathi Tantra -Why Indian Philosphy ? -Rudra -Pitru Paksha Sept 2012 -About Kashmir Shaivism -Kashmir Saivite Masers -In Defense of Sanskrit -Karaikal Ammaiyar -Kirhna is immersed in Radharani's consciousness Sambhavamy Atma Mayaya -Shiva and his Trishula -Lord Hanuman -Indian Philosophy -Shiva the Pure One -Lord Narayana -Nandi -Calcutta Ganesha -Kali Puja Calcutta early 1900 -Krishna Siddivanayak Ganesha -Ganesha -Saraswvati in the Ocean in Bali -Vivekanananda 1893 -Mahashakti Strotra -Lord Chitragupta -Devi & Deva Vehicles -Ganesha -Dharma & Truth -Shiva -Hanumanji Rare Panchatytcum Image -Shiva & his army -Lord Kubera -SadaShiva -Lord Shiva -Lord Nataraja -Lord Indra =============== July 2010 -Times of India- Babukishan Leader of the Modern Bauls January 2011 -Baul 101 -Baukishan, making Baul History -Makara Sanskranti, Baul, Joydev Mela -Bangla Washington Radio interview with Babukishan -Baul Instruments February 2011 -Mystic Gold Baul Song -Baul History March 2011 -What is Lineage April 2011 -Baul 101 Part 1 May 2011 - Baul 101 Part 2 July 2011 -The Rasa Lila Mystics -Baul is... January 2012 -Story about Bauls -Surrender to Ma Durga -Why say Jai Ma?? -What is an authentic Teacher? -Indigenous People -Documentary link on the Ganges River by BBC -What is Sahajaya -Bauls are Bird people.. -Babukishan a Ramakrishna Monk for 12 years.. -Rabindranath Tagore and Nabani Das Khyeppa Baul -I have become a Mad women..poem by Trishula -Jyotisha Musings -Ananadamayi Ma -Gour Chand Hospital -Baul Part 1 ~ Hanuman Chalisa produced music Composed by Babukishan -Baul Part 2 -Babukishan Bowery Poetry Club -Bauls are not Gypsy's -Baul song -Gosai Das Baul Lineage -WHO IS BABUKISHAN AKA KRISHNENDU DAS BAUL - Begging for Prema -Jemon Beni Temni Robe -Book on Babukishan's Life -Baul Song -Nabani Das Khyeppa Baul -Hansaraj 1976 film -Radharani Dasi and her husband Gopal Das Baul -Statue of Nabani Das Baul -Raikamal Film -Roots of Baul -Mirror of the Sky -Nimai -Vaishnava Baul more than a Phd... -Hridmajhare Rkhbo -BHAVA -Babukishan Author of 3 books on Baul -O Senseless Heart -Nabani Das Baul -Bengali Kali Ma and Lord Shani Photo -My Forest Yoga -Your Feet -Ganesha's qualities February 2012 Bauls are thousands of years old.. ancient March 2012 -What is Lineage April 2012 -Baul 101 Agora National Part 1 May 2012 -Ramakrishna Says.. -Ramakrishna Says.. -Rudrasha's -Swami Samath Maharaj -Nityananda of Ekkchakra, Nitai was a Vaishnava Baul -Nabani Das Baul the Mirror of the Sky -Swami Vivekananda's Mother -Ramakrishna 1887 -Sarada Maaa -Baul Song What is after death? -Ancient Vimanas Flying Machines -Subtle picture of fire Puja -Fire Puja -Kali Kali Namaha by Babukishan -Saturn Lord Sani in India -Vivekananda -Ramakrishna -Nabani & Sahajaya -Baul Song -Chapter 1 Avadhuta Gita -Why we shout when angry -Mandukya Upanishad -Lord Vishnu -Sarasvati Ma -Nabani & Tagore -Concept of Love in the Puranas -Bhuveaneshavari Maa Devi -Baul song by Babukishan -Babukishan in Haridwar -Vimanas Ancient Flying machines....cont'd -Ananadmayi Maa June 2012 -Radha worships Krishna as Kali -Oral Tradition -Vishnu -Radha/Krishna Kali -Rabindranath Tagore -Babukishan was a monk in the Ramakrishna order for 12 years -Tagore Said.. -Vedic Space ships.. -Joydev Gita Govinda Kenduli and the Vaishnava Bauls -Ananadamayi Ma -Kali Ma Video -Nabani Das Baul & Indira Gandhi -Shiva Lord of Tantra and Yoga -Vaishnava Bauls and Shiva/Kali -Shri Monhananda Brahmachari -Chanakya July 2012 -Sadhu's -Rules for being Human -Ramakrishna -Vishnu the preserver -Nataraja -Hanuman -Guduri -Nabani Das Khyeppa Baul -Sacred Ash -Vaishnava Baul Lineage -Brahma -Dakinishwar Temple Calcutta -Hanumanji -Ganapathi is modern with his computer -Vivekananda in America -Old Dakinishwar Temple -Ramakrishna's Bed August 2012 -Photo of Nabani Das Baul taken by Rabindranath Tagore -Shaiva Tantra -A tribute to Sitaram Das Omkarnathji -Sitaram Das Omkarnath & Ananadamayi Ma & Purna Das Baul -Ganpathi and Kali -Kamakhya Ambubadachi Mela -What you reject you attract -Old Cherokee saying..... -12 Jyotirlinga's Shrines in India -Ramakrishna -Old Kamakhya Painting -Krishna/Kali -Krishna/Kali 1800's -Chandika Old Painting -Chaitanya Leela 1895 -Yugala Murti -Kali Ghat 1890's -Jagannatha 1895 -Krishna 1895 -Krishna & Gopi's 1880 -Gaura Avritai Nitai Sundar Sri Nityananda -Sada Bhuja Gauranga -Vedas -Saiva Tantra -Maithuna Tantra the most misunderstood. -Rare picture Sept 2012 -About Kashmir Shaivism -Kashmir Saivite Masers -In Defense of Sanskrit -Karaikal Ammaiyar -Kirhna is immersed in Radharani's consciousness Sambhavamy Atma Mayaya -Shiva and his Trishula -Lord Hanuman -Indian Philosophy -Shiva the Pure One -Lord Narayana -Nandi -Calcutta Ganesha -Kali Puja Calcutta early 1900 -Krishna Siddivanayak Ganesha -Ganesha -Saraswvati in the Ocean in Bali -Vivekanananda 1893 -Mahashakti Strotra -Lord Chitragupta -Devi & Deva Vehicles -Ganesha -Dharma & Truth -Shiva -Hanumanji Rare Panchatytcum Image -Shiva & his army -Lord Kubera -SadaShiva -Lord Shiva -Lord Nataraja -Lord Indra October 2012 -Virabhadra -Gajendra Moksha -6 Indian Philosophy's -Ganapathi Tantra 
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