India’s southern city of Hyderabad is becoming one of India’s most potent symbols of the greed and corruption that link politicians and businessmen. For the third time in a year, the state has been rocked by a crisis that exposes those linkages – this time over whether Andhra Pradesh should be split in two with the creation of a new state of Telangana based around Hyderabad (white area in map below). 

This is a far cry from the glory and international fame of the past 15 or so years when this prosperous capital of the state of Andhra Pradesh became an international symbol of India’s dramatic growth in software, second only to Bangalore as a thriving location for information technology investment. Companies located there include Google and Microsoft, and Bill Clinton visited as US president. 

click map to enlarge

 The first of the state’s crises came a year ago with the collapse of Satyam, a leading Hyderabad-based software company that was owned by the family of its then chairman, Ramalinga Raju. The Rajus were closely linked with various politicians, including the state’s Congress chief minister, Y S Rajasekhar Reddy (YSR), who died in a helicopter crash in September, as well as his predecessor, Chandrababu Naidu. 

Politicians are widely believed to have invested their black money in both Satyam and in Maytas Infrastructure, an associated company that received favours on contracts from the state government and drained funds out of Satyam. Both companies (Satyam has now been sold) are now being investigated for massive fraud, and Raju has been detained in jail since January. 

Next came YSR’s sudden death and an immediate attempt by his politically inexperienced 37-year old son, Y.S.Jaganmohan Reddy, to become the chief minister. Jaganmohan, who had built a substantial business empire since his father came to power in 2004, was frenetically backed in a campaign by local businessmen who wanted to protect deals they had struck with his father and to be able to replicate them in the future. 

As Bharat Bhushan, editor of India’s Mail Today, put it in an article (“Money backs ‘Son-rise’ in Andhra” – Oct 3, 2009) that listed many company names, YSR secured the loyalty of his supporters not by giving them lucrative government jobs, which is common practice across the country, but by facilitating opportunities for developing new businesses, especially  in booming Hyderabad. 

“YSR converted his key supporters into businessmen, industrialists, contractors and realtors,” wrote Bhushan. “Their loyalty to the party, or the leader, was based on pure economic interest. YSR rewarded them with contracts in state sponsored irrigation projects…….highway projects, real estate activities, development of Special Economic Zones, land grants and housing schemes in urban as well as rural areas…… 

“It has taken decades for Indian entrepreneurs like the Tatas, Birlas, Ambanis and Bajajs to convert family businesses into billion dollar corporations. The Congress Party under YSR in Andhra showed us that this could be done in barely five years.” 

These are the businessmen who are now resisting the demands for a Telangana state. Coming from Andhra’s coastal regions, they mostly belong to the Reddy and Kamma upper castes that must now be ranked along with India’s more famous business castes and communities such as the Marwaris of the north and the Chettiars of the south. 

They fear that the dispute will lead to a crash in Hyderabad real estate values and a cutback on infrastructure projects – and that they might be driven out of the capital by the new Telangana rulers. 

Among the most powerful anti-Telangana politicians is Lagadapati Rajagopal, founder-chairman of the rapidly growing Lanco infrastructure, power and construction group and a Congress MP, whose development plans in and around Hyderabad would be hit hard if the state split. Another MP with powerful Delhi connections is T.Subbarami Reddy, whose Gayatri group has many infrastructure projects. Another businessman who would lose from a split is Andhra-born G.M.Rao, founder-chairman of  the Bangalore-based GMR group that built Hyderabad airport and controversially has 5,000 of acres around the site waiting for development, as well as many other projects. National and local politicians are widely believed to have invested in such companies.  

The Telangana claim 

The Telangana people’s wish for some sort of constitutional identity has been around for over 50 years, and has been fudged and rebuffed by successive Indian governments. But last week (December 9) the central government gave way and agreed to create Telangana in order to end a fast by a local politician and activist, K. Chandrashekhar Rao (KCR), leader of Telangana Rashtriya Samiti, who was risking his life to revive his crumbling political image. 

That humane but politically clumsy decision led to violent demonstrations in Hyderabad, plus resignation threats by about half the members of the legislative assembly. This paralysed the state government and sparked follow-on bifurcation claims from other states all over India. 

But observers of India’s frequently muddled and confusing political scene need not fear any imminent Balkanisation of India’s 28 states. Having prevented the death of the fasting politician, the government is back to fudge, and hopes to stall the Telangana claims indefinitely, maybe even until the state’s next assembly elections in 2014. Meanwhile, other states’ claims to be split will be examined, and some may push ahead a little – but there is no crisis, despite blanket and over-excited media coverage. 

Unlike most other bifurcation claims, the battle over Telangana is about wealth, not language or ethnic divisions, nor dramatic differences in geography. It would also the first time that the capital of a state has gone with the new entity – normally the breakaway has to start afresh. 

The people of coastal Andhra have benefited economically since the days of British rule when there was extensive investment in irrigation, but the Telangana region lagged behind under the thumb of the Nizam of Hyderabad. When Hyderabad began to flourish in the 1990s as an IT centre, wealthy landowners from the coastal region flocked to the city to develop real estate and infrastructure projects, lining up with local politicians such as YSR and his cronies to secure contracts and licences. This is the wealth that they fear the creation of Telangana would put at risk. 

The reputation of Hyderabad and Andhra has been severely damaged by this series of crises. It is causing concern among both Indian and international investors who had not known – or had ignored – the political-business linkages and scams. 

The state now has an uncertain political future. The death of YSR has removed an able political leader who, despite his business links and cronyism, was an effective Congress chief minister. Now the Congress Party is split over who his successor should be, as well as over the Telangana issue. And, of course,  politicians’ fixing of contracts and projects for the benefit of themselves and their cronies is visible for all to see. 

All Allegations leveled against Pujya Bapuji & Pujya Shri’s Ashram is False & Fabricated.

The chain of conspiracies being perpetrated for a long time against Param Pujya Sant Sri Asaramji Bapu by a gang of intriguers supported by traitors who have been spending crores of rupees to malign Indian culture was exposed on A2Z News Channel. The truth of the conspiracies being perpetrated by enemies of Indian culture against Pujya Bapuji, who is doing all within his reach to spread the invaluable message of Indian culture throughout the world, was revealed in a sting operation.

In spite of the conspiracies perpetrated by these people to shake people’s faith, the number of people gathering to listen to Pujya Bapuji is breaking all records and gives an affectionate advice to the conspirers, ‘Take a clue from this at least and let wiser sense prevail on you.’
It is worth mentioning that once Pdt Madan Mohan Malviya placed his hand on Pdt Nehru’s shoulder and pointing towards the mammoth gathering that had collected on the Kumbha festival, he said, “Look Nehru! India is a predominantly religious country. Whoever tries to shake the faith of the people of this country will be destroyed by the people.”
Indians can tolerate a lot many things but they cannot tolerate attacks on their faith. Whoever has tried to do it has been made to bite dust. The faith of people in saints and great personages of Indian culture has remained unshakeable.

http://ashram.org/Home/Downloads/tabid/706/Default.aspx

These are just some nice poems I found while doing some thesis research.

But the body’s desires, in another way, are like
an unpredictable associate, whom you must be
patient with. And that companion is helpful,
because patience expands your capacity
to love and feel peace.
The patience of a rose close to a thorn
keeps it fragrant. It’s patience that gives milk
to the male camel still nursing in its third year,
and patience is what the prophets show to us.

-Rumi

We meditate upon the spiritual effulgence of that
adorable supreme divine reality
Who is the source of the physical,
the astral and the heavenly spheres of existence
May that supreme divine being enlighten our intellect,
so that we may realize the supreme truth.

-Gayatri Mantra

Seeds feed awhile on ground,
then lift up into the sun.
So you should taste the filtered light
and work your way toward wisdom
with no personal covering.

That’s how you came here, like a star
without a name.  Move across the night sky
with those anonymous lights.

-Rumi

గాయత్రి మంత్ర మహిమ (PDF)

I have had a series of spectacular experiences some of which I have already forgotten.   However, some of the experiences I remember about the Gita are as follows

1) I was very fortunate to have the darshana of Krishna Bhagwana.  He started off with many many shlokas all praising his Guru.  He praised his Guru when he was Rama i.e. Vasishta Maharaj and his own Guru.  The shlokas were in sanskrita but as is typical in the Sukshma world, language is no barrier and miraculously I could understand all that was said. At the end of the shlokas, Krishna bhagwana told me these are the missing shlokas in the Bhagwada Gita.  The point being that in the entire Gita, there are no shlokas that praise the importance of a Guru.  The truth of the matter is the supreme cannot be reached without the grace of a Guru. 

When I told Dineshuncle about this, he praised our Gurudev very highly.  My gurudev only spent a few minutes with his Gurudev and reached the highest.  (I will explain this in more detail some other time).

2) A few days later, I had the extreme pleasure of having the darshana of Vishnutirthji Maharaja.  All advanced disciples have 2 Gurus. One guru for the gross physical world or sthula world and another Guru for the Sukshma world or astral world or subtle world.  At times the Guru maybe the same or other times it maybe a different Guru.  In my case, my Gurudev for the gross physical world is Sombargiri Maharaj and for the subtle world it is Vishnutirthji Maharaja.  For Paramhansa Yogananda, his gross physical world teacher was Yukteshwara maharaja and for the subtle world it was Lahiri Mahashaya.

Bade Guruji (Vishnutirthji Maharaja) was all joy, with a tremendous smile on his face and seated.  He did not have a shirt on but had a dhoti.  His face was beaming with the light of God.  His joy was very infectious.  This experience occured to me 3 days before Raksha bandhana in 2009.  Before I could say anything, he smiled and said, he will take me to the highest.  Even before the thoughts had fully formulated in my mind, he continued, yes, of course, I promise.  I promise to be bound till you reach the highest. (the true meaning of Raksha Bandhana).  His statement gave me great joy and pleasure.  The next question that passed my mind is, who is my true Guru.  Once again, he answered with a big smile on his face.  If your goal is to be somewhere at 7 am, can you tell the difference if your taken a certain distance by one person and the remaining distance by someone else? The goal is more important than anything else.

Lastly he asked me, do you know the Gita for a abhyasi?  I said no.  He said, the Gita for an abhyasi is Devatma Shakti the only book he wrote in English.  Then he told me to give this message to Pramodhbhai Jaiswal.  I immediately travelled astrally and gave the message to him. However, I intuitively sensed the message was not translated to the gross physical world.  I called him personally a few days later and conveyed the message.  I was surprised to hear from him that he felt he was stuck for the last 2 weeks and was looking for a book to help answer his question “there is tremendous joy in his meditation but what next?”.   At present, I am not at liberty to discuss a few more things on the matter.

3) In the Gita, there are many shlokas which praise the importance of Gita.  One of the shlokas, Lord Krishna says Oh Arjuna Gita is my divine abode!  Gita goes by many names, Gita, Ganga, Gayatri, Sita, Satya, Saraswati, Ardhmatra, Chidananda, Bhavagni, Bhayanashini, etc.  In the end Lord Krishna says, anyone who does the Gita Patha (studies the Gita) is liberated.

Gurudev always said this, but till I had the experience I could understand but not appreciate it.  In deep meditation, when one goes very deep, so deep that one is far beyond the sounds of the gross world, there are very subtle sounds of the atoms, that are constantly played within.  This divine music, is heard when one has full attention on the Agna Chakra.  These sounds, is the symphony of sounds, very melodious.  These sounds are the true Gita.  Listening to these sounds is the true study of Gita (Gita patha).  These sounds go by many names including Gita, Ganga, gayatri, etc. 

One more thing, one should not confuse the sounds of the initial meditation with the divine symphony which I am alluding to.  Nada or music is heard at 3 different levels.  1.  The sounds of the gross body.  2.  The sounds which occur from an intermediary stage which is heard easily but does not give any divine power and after a while becomes painful or not fun to hear.  3.  The divine sounds that come from the deepest atomic level.  These are the true sounds and listening to these sounds or nada gives us various Siddhis.  The true Gita is the sound at this level.

The word Gita itself means song.  The word Bhagvada means God so Bhagvada Gita means the divine song of God.  There is no other truer Gita than listening to the celestial music.  I am using words which have been used by Paramhansa Yogananda, one of my favorite spiritual guides.

Nació el 05 de enero de 1986.
Hija de Prakash Padukone.

FILMOGRAFIA

1. Billu Barber (2009) …. Special Appearance
2. Untitled Imtiaz Ali Project (2008)
3. Chandni Chowk to China (2009) …. Sakhi/Meow Meow
4. Bachna Ae Haseeno (2008) …. Gayatri
5. Om Shanti Om (2007) …. Shanti Priya/Sandhya aka Sandi
Publicado por DICARLE en 13:13 0 comentarios
Etiquetas: DEEPIKA PADUKONE

காயத்திரி சித்தர் ஸ்ரீ முருகேசு மஹரிஷிகளின் – 76 வது ஜயந்தி விழா
ஐப்பசி மாதம் 9ஆம் நாள் திங்கட்கிழமை 26.10.2009 காலை 8.00 மணிமுதல் நுவரெலியா ஸ்ரீ காயத்திரி பீட வளாகத்தில் ஸ்ரீ முருகேச மஹரிஷிகளின் ஜயந்தி விழா நடைபெறவுள்ளது.

http://www.kalaikesari.com/culture/index.shtm

ॐ भूर्भुवः स्वः । तत् सवितुर्वरेण्यं ।

भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥

oṃ bhūr bhuvaḥ svaḥ tatsavitur vareṇyaṃ| bhargo devasya dhīmahi dhiyo yo naḥ prachodayāt|

With origins in Rig Veda, Gayatri Mantra, also called the Savitri Mantra,  is attributed to BrahmaRishi Vishvamitra.

Manu Smriti says, “There is nothing greater than the Savitri Mantra”.

And in the Geeta, Krishna says, “Of all poetry, I am the Gayatri”

GREATNESS OF SHANKARA’S LIFE AND TEACHINGS (PART III )

[Parts I, II and IV can be accessed from the right panel]

Guru Govindapada was in Samadhi, the acme of Yoga, at that time.
Bhagavatpada did not disturb his Guru but humbly waited on with the
sincere longing for the Darshan of the exalted Guru’s holy feet. On
coming out of Samadhi, Govindapada asked, ‘What brings you here?
Who are you?’ Bhagavatpada replied in ten verses commencing with:

Na BhUmirna toyam na tejo na vAyu-
rna kham nendriyam vaa na teshAm samUhaH |
anaikaantikatvAt sushuptyekasiddha-
stadeko’vashishTaH shivaH kevalo’ham ||

(I am not the earth, nor water, nor fire, nor wind, nor Akaasha, nor
the senses, nor their collection. As they are subject to
destruction, I am the residue that is established in deep sleep. I
am Shiva, the absolute.)

This composition is known as Dashashloki. Taking the cue from the
reply, the Guru, perceiving the divine plan underlining the unique
disciple’s arrival, prepared himself to play the role of an
instrument in the execution of the divine plan. He accepted
Bhagavatpada as a disciple and imparted the great Brahmopadesha to
him. Brahmopadesha is oidinarily understood to be the instructing
of the Gayatri, for Brahma is the Veda and the Veda has the Gayatri
as its basis. The other meaning of Brahmopadesha is instructing
about Brahman, the Supreme. This is what is meant in the context.
This instruction brings about the identity of the individual soul
with the Supreme.

Is this akin to converting a tiger into a goat? No, that is
impossible. Even a dog that is black cannot be made white nor one
that is white be made black. What then to speak of changing a tiger
into a goat? However, if a goat had been painted as a tiger, the
task of converting this ‘tiger’ into a goat can be accomplished by
simply washing the paint away; the ‘tiger’ then ‘becomes’ a goat.
If the soul were to be really finite in its nature it would not be
possible to make it the infinite Supreme by any teaching
whatsoever. Only seeming finitude can be removed, so as to bring
out the inherent infinitude to the limelight.

How is this possible? The seeming finitude is merely due to name
and form. How did the originally absolute infinite entity become
the finite individual soul?

tadAtmAnam svayamakuruta
(That Brahman created Itself by Itself)

tadaikshata bahu syAm prajAyeyeti
(The Supreme visualised, ‘ I shall become many. I shall be born.)
(Taittiriya Upanishad)

How can there really be anything other than It, if all these names
and forms are merely Its own appearances?

The Veda says:

nAsadAsInno sadAsIt
(In the beginning there was neither the unmanifest nor the manifest;
there was just Brahman)

The Gita says:

Mamaivaamsho jIvaloke jIvabhUtaH sanAtanaH
(It is verily a part of Mine which has become the eternal individual
soul in the world.)

The ‘many’ is actually only a part of the One, until the ‘many’
merges in the source, that is, in the Supreme. Upon the individual
soul merging with Brahman, all the names and forms vanish.

YathA nadyaH syandamAnaaH samudre
astam gacchanti nAmarUpe vihAya (Mundakopanishat III. ii.8)

(Just as flowing rivers give up their names and forms and become
indistinguishable on reaching the ocean….)

This is the instruction that Bhagavatpada was blessed with by his
Guru. During his stay with his Guru, Bhagavatpada, by the use of
his Yogic power, brought succour to the suffering people of the
region by taking into his Kamandalu, the flood waters of the
Narmada. Later, in accordance with the instructions of his Guru, he
set out correcting the attitude of the various people who were
following several schools propounded by men merely on the strength
of their intellect. He analysed their viewpoints thoroughly and
laid bare, before such blind followers, the lacunae contained in
their merely relying upon the intellect and upon persons who
propound theories having their fancies as basis.

Kapilo yadi sarvajnaH kaNaado neti kaa pramA |
taavubhau yadi sarvajnau matibhedaH katham tayoH ||

(If Kapila were to be accepted as the all-knowing one, what is the
justification in denying such a status to KaNaada? If it be held
that both are all-knowing, why is it that their views differ?)

Reasoning that springs from the mere imagination of persons lacks
conclusiveness, for man’s conjecture has no limits. Thus, it is
seen that an argument discovered by adepts with great effort is
falsified by other adepts, and an argument hit upon by the latter is
proved to be hollow by still others. So, nobody can rely on any
argument as totally conclusive, for human intellect differs. Why
not rely upon the reasoning of somebody having wide fame say, for
instance, Kapila, under the belief that this must be conclusive?
Such reasoning too is inconclusive for even people whose greatness
is well-recognised and who are the initiators of schools of thought
are seen to hold divergent views.

There are several schools of thought in the world that accept the
existence of God. What is the speciality of those who accept the
authority of the Veda? Most of the religions have some starting
point in time. Their followers aver that God made known His laws to
mankind through some messenger of His. These messengers were sent
well after God had created the world. So, what is the fate of those
who existed prior to God making known His laws? Can they be denied
a chance for liberation? This fallacy cannot be set right by the
followers of those religions. The correct stance accepted by the
followers of the Veda is,

Saha yajnAH prajAH sRishTvA purovAchaH prajApatiH | (Bhagavad Gita
Ch.III)
(In the beginning of creation, having created beings together with
the sacrifices, Prajapati said….)

That is, the Lord manifested this world and also His teaching, the
Veda, coterminously. This teaching, the Veda, specifies two paths –
the Karma Marga, the path of works and Jnana Marga, the path of
knowledge. The former path occupies the major portion of the Vedic
teaching and it is meant for a large section of the people. On the
other hand, the Jnana Marga is meant for a few and is relatively
tough.

ManushyANAm sahasreshu kaschidyatati siddhaye |
Yatataamapi siddhaanaam kaschinmAm vetti tattvataH || (Bhagavadgita)

(One in thousands strives for liberation. Even among such persons,
scarcely one succeeds in knowing Me as I am.)

Both the paths are prevalent in the world. Bhagavatpada clearly
taught, in his Upadesha Panchakam:

Vedo nityamadhIyataam taduditam karma svanushThIyatAm

Study the Veda daily and perform sincerely the actions ordained
therein. First, the Upanayanam ceremony must be performed. Next
comes Upaakarma or the preparation to the formal study of the Veda,
then the actual study, then the performance of the various
prescribed duties, then recourse to the householder’s life and then
the ascertainment that the worldly life is trivial. This is the
sequence that Bhagavatpada talks of. When disgust for worldly life
arises, one should renounce the home.

NijagRihaat tUrNam vinirgamyatAm

Such disgust results when a person realizes that by just wallowing
in his worldly activities, he is doing neither good to the world,
nor to his own finite family or to himself. He now turns within and
attempts to bring about the reform in himself. Upon analysing, he
finds the world to be without any stuff:

asaarameva samsaaram dRishTvaa saaradidRikshayA
(Having seen that the world is definitely puerile and desirous of
apprehending the essence (the inmost truth)….

He finds it futile to look for any meaning in the world. How can
one conclude that there is no true happiness in the world? Nobody
is able to guarantee anything of lasting happiness and, subsequently
alter their position and say exactly the opposite of what they had
said earlier. One who is happy at one instant is seen to be
sorrowful the very next instant. How then can we say that there is
any significant meaning behind worldly existence?

When required to perform an underwater job, we get into the water
attired in a tight-fitting rubber garment, wearing a mask and
carrying a breathing apparatus. But do we go about in that fashion
when driving a car? No, we just put on trousers and a shirt. Thus,
we take different stances in different situations. Likewise, till
such time as we resort to discrimination and develop dispassion, we
are enamoured with worldly life. On acquiring dispassion, we see
the world as puerile and seek to renounce it. Till we realize the
Truth, regardless of whether we have desires or limited dispassion,
the world appears real to us. Once we realize the Truth, we see the
world as a mere appearance.

Many are unable to digest the teaching of Bhagavatpada that the
world is only an appearance. They wonder, ‘What is false here? Is
our sitting here now false? Is our eating our daily food a mere
appearance? What is true and what is false? To such queries, the
reply is that Bhagavatpada’s teaching about the unreality of the
world is pertinent to those who have realised the futility of
worldly experience and have obtained an understanding of the Supreme
Reality. Till that realization dawns, we are left with little
option but to look upon this world as if it were true. It would be
absurd to insist that Bhagavatpada, being a knower of the Supreme
Reality, should declare that the world is real. Bhagavatpada gave
his teaching on the strength of his realization.

A certain job was said to be lucrative as it fetched a handsome
salary of Rs.500/- per month ten years ago. But do we say that a
job which fetches the same Rs.500/- per month today is lucrative?
Situations have changed and so has the value of money. Likewise,
depending upon whether a person gets realization of the Truth or
does not, the situation is different.

We have to understand clearly as to what the knowers mean when they
say that the world is a mere appearance. It is definitely not a
void. There is an entity called ‘Baadhya’ or sublatable and another
called ‘Trikaala abaadhya’, one that is unsublatable at all times,
past, present and future. This world is present now. Before it
originated, it was not present. Will it subsist in the future? We
cannot say. Everyone accepts that this world exists at present.
The Shastras and the materialists say this but in a slightly
different manner. Both agree that the world has reached its present
state after undergoing several changes. In course of time, it will
not be.

What will not subsist in the course of time, cannot be said to be
unsublatable. But the Brahman of the Upanishads is one which always
was, is and will be. This is what is meant by Reality. But the
world does not satisfy this condition. That is why it is said to be
unreal whereas Brahman, which is unsublatable, is regarded as the
only Reality. This is the teaching of Bhagavatpada. It is the same
Reality that appears to us as all the forms seen in the world.

VaasudevaH sarvamiti sa mahaatmaa sudurlabhaH
(Rare is the great one, who knows, ‘Vaasudeva is all.’)

[View this video clipping and some other clippings on YouTube:
http://www.youtube.com/watch?v=rSSGEQbOJtA ]
(To be continued)

Sunset on Gayatri Temple Hill

I Watched the sun set over Pushkar at the Gayatri temple before catching the last bus to Ajmer.

My hosts on the Hill

At Ajmer I met the gentle priest at the Gayatri temple with his pet dog Ganga. He obligingly let me take photographs in their tranquil oasis.

Evening over Pushkar

I left feeling my first uncertain introduction to Pushkar had become a grateful farewell.

Gayatri devi

Gayatri mantra sa nazýva aj “matka všetkých mantier”. Je to univerzálna motlitba vzývajúca Božské Slnko Života, aby nás očistilo a osvietilo. Gaya znamená životnú silu a Tri znamená “ochranca”.

jej vibrácia aktivuje všetky naše čakry
obklopuje spievajúceho mocným ochranným štítom
privoláva spirituálne svetlo do nášho srdca, tela a mysle a pomáha dosiahnuť spirituálne osvietenie

Helar: ja som ju používala počas liečenia rakoviny na to, aby ma postavila na nohy a nedovolila mi skĺznuť do sebaľútosti (používala som verziu od Debory van Dyke, ktorej ukážka je pripojená k názvu mantry na skopírovanie)

Gayatri mantra sa zo všetkých mantier považuje za “esenciu” mantier, teda to najlepšie z najlepšieho v kondenzovanej podobe. Slová sanskritu obsahujú podstatné vibrácie horných svetelných sfér a sú v nich skryté všetky spirituálne sily.

Podľa védskej kozmológie existuje sedem svetelných sfér. Každá z nich je spirituálne vyvinutejšia a jemnohmotnejšia ako tá predošlá. Naším spirituálnym rozvojom prechádzame postupne z jednej do druhej, až nakoniec splynieme s Bohom/Univerzálnou Energiou (nehodiace sa škrtnúť – slová sú len slová). A ak máme na Zemi poslanie, tak sa vraciame späť na Zem.

Tieto rôzne svetelné sféry sú domovom svätcov, mudrcov, anjelov a archanjelov a Veľkých Spasiteľov (píšem podľa Ashley-Farranda, mne je táto hierarchia trochu cudzia). A hoci existuje niekoľko spôsobov, ako tieto svetelné sféry dosiahnuť, najjednoduchšia cesta je Gayatri mantra.

AUM BHOOR BHUWAH SWAHA,
TAT SAVITUR VARENYAM
BHARGO DEVASAYA DHEEMAHI
DHIYO YO NAHA PRACHODAYAT

Oh God! You are the Giver of Life,
Remover of pain and sorrow,
The Bestower of happiness,
Oh! Creator of the Universe,
May we receive your supreme illumination,
May You guide our minds on the right path

Gayatri mantra – Sri yantra

Goddess Gayatri

Om BhoorBhuvaha Swaha

Tat SaaviTur VarayNyam

Bhargo DayVasya DheeMahi

Dhiyo Yo Naha PrachoDaYaat

“O God, You are the giver of life, the remover of pain and sorrow, the bestower of happiness; O Creator of the Universe, may we receive Your supreme, sin destroying light; may You guide our intellect in the right direction.”

Ak sledujete dlhšie môj alebo helarin web určite ste už počuly výraz Geinven (Negatívec).

Títo Geinveni sa živia tým že sa vám napichnú na kanál a začnú vám vsúvať kadiake blbosti ako napr. zomrieš,zajtra ťa zrazí auto a alebo nájdu vo vašej mysli niečo čoho sa bojíte a začnú vám to vizualizačne vsúvať alebo vypisovať atď… ďalšie “príznaky” sú že vás bolí hlava cítite že vám dačo cucá energiu,je vám divne,cítite, že to na vás útočí, že vás to chytá napr. pod krk atď…

Myslím že už som vám dosť priblížil ako to vyzerá keď sa vám napichne na kyvadlo alebo na telepatickú komunikáciu s anjelmi alebo hocičo iné teraz vám poviem ako sa pred geinvenmi ochrániť.

Ochrana pred Geinvenmi:

Ochrana pred Geinvenmi neni ťažká ale môže vám robiť aj problémi. Nesmiete sa báť toho čo vám vsunie alebo povie, najlepšie je si ho nevšímať, nereagovať naneho, nedovoliť mu cucať vašu energiu, posielať ho do svetla, urobiť rituál svetla atď…

Ak sa vám napichne na kyvadlo je to jednoduchšie jednoducho odložíte kyvadlo a počkáte.
Ale ak sa vám napojí na telepatický komunikačný kanál je to horšie lebo či chcete či nie vsúva vám to a máte ťažšie si to nevšímať.
Môžte si začať hovoriť Gayatri mantru:

Keď Geinven zmizne je najlepšie dobyť sa krištálom, univerzom alebo inou formou dobíjania (nie tou upírskou ) vybrať kyvadlo a skúšať komunikáciu. A ak by prišiel Geinven zas tak ho budete musieť zase odhánať prípadne si vytvoríte sklad kde ich budete dávať .
Takže ja vám prajem veľa bezzageinvenenej komunikácie .

OM BHOOR-BHUVAH SVAHA

TAT-SAVITUR-VARENYAM

BHARGO DEVASYA DHEEMAHI

DHIYO YO NAH PRACHODAYAAT

OM BHOOHU ● OM BHUVAHA ● OM SVAHA ● OM MAHAHA●
OM JANAHA● OM TAPAHA● OM SATYAM●
OM TAT -SAVITUR VARENYAM
BHARGO DEVASYA DHEEMAHI
DHIYO YO NAHA PRACHODAYAAT●
AAPO JYOTI RASOMRTAM BRAHMA BHOOR BHUVAH
SVAROM●

GAAYATRI- PRAANAAYAAMA

Holding the breath one should repeat the above mentioned Gaayatri Mantra completely. Thrice at BRAHMA MUHURTHA. This is called GAAYATRI PRAANAAYAAMA.

The above mentioned Gaayatri Maha Mantra is the essence of all the Vedas. Gaayatri Mantra reveals the existence of the Supreme Self or PARAMAATMAN in every existing object –living or non living, as its very essence.

GAAYATRI MANTRA UPAASANA consists of chanting the complete Mantra as given above, loudly, with perfect phonetic intonations.
If there is not perfect phonetic expression of sound, the Mantra may not have the required effect. The Mantra is mainly intended for personal usage. Unless one is physically handicapped, the Mantra is to be chanted by the aspirant himself. Regular Gayatri Praanaayaama Saadhana leads one to self knowledge, bestows liberation and Siddhis

ADI SHANKARA

ADI SHANKARA SAYS:

GAAYATRI MANTRA is the essence of Vedas. Vedas proclaim the oneness of Jivaatman and Paramaatman. So Gaayatri Mantra also aims at this oneness only.
The meaning of the Mantra is :

He who is the Supreme Sun, He who shines as the self of all individual should, let him inspire our thinking to understand this great truth.

That PARABRAHMAN is SAVITUR -SUN.

That PARABRAHMAN is DEVA- the shining one. He is the light by which we see other lights.

That PARABRAHMAN is VARENYAM – Greatest, because he is well known to everybody as their very self, as their “I”.

That PARABRAHMAN is BHARGAHA – The lustrous one, because He destroys the ignorance in everybody.

We meditate on THAT PARABRAHMAN, who is referred to by the words –SAVITUR, DEVA, BHARGA , VARENYAM.

Let THAT PARABRAHMAN give us the power to mediate on Him as our own self.

Let THAT PARABRAHMAN inspire our thoughts to comprehend the truth of the oneness of PARAMAATMAN and JIVAATMAN.

OM TAT SAT.
These three words form the essence of Vedas.
OM is the common word in this statement and the GAAYATRI MANTRA.
TAT is also a common word in both. In the GAAYATRI MANTRA, the word TAT is given a detailed explanation.
TAT in GAAYATRI MANTRA refers to SAVITUR, BHARGA, DEVA, VARENYAM.
SAT means the pure existence or the Awareness in you. You are the SAT because of which all other things like your body, mind etc. exist.
So-
OM TAT SAT means the oneness of PARAMAATMAN and JIVAATMAN.
OM TAT SAT means THAT IS EXISTENCE

GAAYATRI MANTRA also means:

THAT PARABRAHMAN, THAT LUSTROUS SHINING SUN -EXISTS -AS YOU
TAT TVAM ASI
THAT THOU ART
AHAM BRAHMAASMI
I AM BRAHMAN
Let that Supreme Self inspire our intellects to meditate upon the truth.

I AM THE SUPREME SELF
OM
BHOOHU – EXISTENCE
BHUVAHA – CONSCIOUSNESS
SVAHA – BLISS
MAHAHA – GREAT
JANAHA – CAUSE
TAPAHA – LUSTRE
SATYAM – UNAFFECTED
All these words mentioned in the GAAYATRI MANTRA refer to the PARABRAHMAN.
AAPO or AAPAHA – ALL PERVADING
JYOTEE – SHINING LIGHT
RASO or RASAHA – ESSENCE
AMRITAM – NECTAR
PARABRAHMAN is everything that exists. So He is everywhere. He
pervades everything that exists.
PARABRAHMAN is the SELF. He is the ATMAN. He is the Essence of
everything.
PARABRAHMAN is immortal. He is eternal. He is free from Death.
Let us mediate like this, when we chant the complete GAAYATRI MANTRA.:
“I am the Supreme Parabrahman.
I am the witness of the actions of my body, mind and intellect.
These are the instruments given to me for experiencing the world.
I need no other support for my existence.
I am THAT which is referred to in the GAAYATRI MANTRA, as SAVITUR,
BHARGA,
DEVA and VARENYAM.
I am BHOO, BHUVA, SVAHA, MAHA, JANA, TAPA, SATYAM.
I am AAPA, I am JYOTI. I am RASA. I am AMRITAM. I am BRAHMAN.
I am EVERYTHING.
I am SAT-CHID-AANANDA.
I am Existence. I am Awareness. I am Bliss.
I AM THAT ”

ADI SHANKARA SAYS:

BRAHMAN is All pervading
BRAHMAN is Self shining
BRAHMAN is Different from Everything
BRAHMAN is the Self
BRAHMAN is Eternal
BRAHMAN is Existence, Consciousness, Bliss
BRAHMAN is denoted by the OMKAR
The other name of BRAHMAN is OM
I AM THAT BRAHMAN
I AM THAT BRAHMAN
I AM THAT BRAHMAN
This is the meaning of GAAYATRI MAHA MANTRA, according to ADI SHANKARA

OM TAT SAT

Humility is her greatest magnetism, courage her inspiration, innocence her strength, surprise is her most beloved tool, wisdom her compassion, humour her love, loyalty her truth, gratitude her power, patience her deliverance and candleflame her companion, for it is a light in the darkness, a pearl amidst the tears. Her purity comes from her love for her creator. For he who finds her breathtakingly beautiful. Her only desire, to please her creator – to be all that she can be in her highest form.

The Goddess holds the Universe within her. Her home the all embracing Andromeda Lotus – the lotus within ones heart. She is the one-in-a-million-chance. The epitome of the anomaly. Herain comes to anyone to teach them to follow their heart. Her energy, all pervading, all encompassing. Thunder is the messenger of the Goddess, water her element, rain dance her ritual, the Leopard her Guardian beast. You will find Herain within everything that exudes feminity. She is in every woman, your mother, your sister, your beloved.

Herain holds the wisdom of Aloneness, and she walks her own path. She caresses the Gods but is subservient to none. Bound by nothing – only existing to love and be loved. She is the gentlest of Gods, like a light drizzle in the midst of spring – the delicate unflowering of lotus. Yet, she holds within her the power of a thunderstorm – always expressed in the most vulnerable and fragile, insightful and intentful, loving and sensuous, nurturing and abundant, expressive and original, surprising and gregarious, wise and wittiest of ways.

Her Magik works in subtlety, and is obvious at the unique moment of truth – where its manifestation can effect the highest teaching – the deepest learning, the most innermost realisations.

She journeys often to the Purelands to learn from the Buddhas. Attaining great satisfaction from the very act of learning about Ultimate Truths and freedom from Illusions. About providence and purpose, the warrior and the monk, the householder and the philosopher, the Ruler and the Ruled. For every being who gave their lives to doing the undone, walking the unwalked, standing apart by pure purpose and not by choice, this is your Goddess.

The secret to life isn’t hidden. It’s the most obvious of the truths. It’s the one that stares you in the face, and because of this, we don’t notice. The Goddess Herain is the embodiment of the miraculous nectar or life. The very same principle that has been the cause for such a thing as romance. To watch chaos locked in a cell of order. The illusion of the silence, the tranquility in the jungle, the divine nature of both birth and death. The experiencing of those inexplicable moments that subtly reveal a greater purpose. These are the origins of the Goddess Herain.

If you wish to be one with the Goddess, walk in the rain, meditate upon the raindrop, for the core of her qualities are inspired by the very purpose of the tears of the sky. She is elemental water and elemental fire – the two working in co-existance.The Goddess manifests through the feminine energies. She takes multiple forms, and visits you through every woman you meet. She is the freedom in ones heart, and when you see the Goddess in others, in yourself, it is a source of immense aspiration, inspiration, and cultivation to be truer to yourself. Be a lamp onto yourself.

Herain is that sensation deep inside of you that whispers about freedom. That sends chills up your spine everytime you break away from your imprisonment. Everytime you make the right choice. She is the spark that teaches you the meaning of liberation, of being complete, being free, self-sustaining.

Herain is the antidote to loneliness. She holds the wisdom of Aloneness. She shows you that you are the entire Universe, that you are immense love itself, that your purpose is simply that – pure purpose.

She most reveals herself in the midst of the free-spirited, of the ever aware, and in those surfacing from the darkness. A lamp to your soul, she is most precious when you are in the darkness, striving effortlessly to rain upon you a plethora of kisses, caresses, embraces, lovebites, sweet surprises, and the wisdom of the Awake.

The essence of the Goddess, and the majesty of her boon, is to show you your own self-sustenance. Your own completeness. In accepting her gift, her healing, you attain liberation from suffering. From Attachment. From Loneliness. She places you in the most fortiduous situation to gather all courage and continue your quest for wisdom.

In every woman, is the mother, the wife, the lover, the sister, the whore, the friend. Each of these qualities is equally precious, and equally to be treasured. When you can see the mark of femininity in this light – when you understand the power of its vulnerability – the profoundness of it – then you will see the Goddess in All things.

“Wait on, Wait on, beloved innocent, for I am the goddess who knows your secret heart, and I will surely give you everything you want, and more.”

No ultimo final de semana fui à Nova Gokula para comemorar o aparecimento de Sita e celebrar o casamento de uma das minhas amigas mais queridas, a Nalini Sita com seu esposo Karuna. O casamento foi perfeito como já falei aqui. Vamos atentar a outros aspectos da comunidade.

A fazenda continua muito bonita e bem cuidada. Dá para vivenciar a vida do interior, contato com os bichos e com a mãe natureza… ainda podemos comer frutos do pé. Perto da nossa pousada tinha um pomar de pitangas azedinhas e deliciosas! Eu e minha amiga Edneusa desfrutamos muito do sabor.

A pousada é simples, porém aconchegante. O valor da diária para um casal com café da manhã incluso é R$ 70,00 é uma opção de passeio barato, para a família e totalmente devocional.

Foi muito gostoso ficar com os devotos, cantar japa no templo perto de Srila Prabhupada, cantar a o gayatri em frente a Radha-Gokulananda, participar dos kirtanas animados e assistir aula de dois swamis num mesmo instante, isso mesmo Maharaj Chandramukha e Maharaj Dhanvantari deram aulas juntos do Bhagavatam. A sala do templo ficou bastante cheia, segundo Chandramukha Swami tinham 70 devotos.

A alimentação do local é um espetáculo a parte. Tem um restaurante que serve comida do desjejum até o jantar. Lá os pães integrais e com cereais caseiros são um espetáculo a parte. No café da manhã você tem direito a salada de frutas, gravnola, suco de frutas, chá, pães, mussarela, geléia de goiaba e manteiga tudo isso por R$7,00. De noite não deixe de saborear as deliciosas pizzas. Outro lugar que é uma perdição é o quiosque da mãe Eka Murti, não deixe de ir lá, principalmente se é fã de junk food, não deixe de experimentar a coxinha de jaca. Lá poderá conversar com a Syamala, filha de Eka Murti, que poderá contar tudo para você sobre a consciência de Krishna.
Aproveite!