Shivāngīnī

शिवोहंॐ||20 ||𓅇 INFJ-Tღ|| 𝑝𝑜𝑒𝑡𝑖𝑐 𝑚𝑒𝑠𝑠!𓍯𓂃 शिवस्यैवाहमर्धाङ्गिनी, शम्भुः शाश्वतः पतिः। न मेऽस्ति न भविष्यत्यन्यः, स एव जीवनवल्लभः॥

[premtattva]

Shiv Shiv!🪬🙏🏻

I'm Aadya!

This is my solace where I post my observations and bulletins about:

• Sanātan Dharma

• Adhyātma

• Kāvya

Sankalan📿🪔

Rāmāyaṇa Series

१ २ ३ ४ ५ ६ ७ ८ ९ १०

Mahābhārata Chronicles

एकम्

[premtattva]

[premtattva]

In this era of obsessive psychopaths and sadist demons; LOVE is something that does sync well with the tune of the hearts, no matter what the exterior is composed of! But it offers its resilience to only those who stand worthy of it. Only the ones who have burned themselves in the flame of atonement and stand firm on the path of Dharma, are invoked with these feelings of purity and eternal bliss! But unfortunately how agonizing is this fact--- a bitter fact; that we're bound by the limitations of darkness, that prevail over the light of The Soul. This obscurity shall enlarge itself into a chasm that shall lead us to no way out, ultimately losing the identity and purpose of our life. In the contingency that, there lies debris of this abyss, the veil of dimness and sin shall cloud our vision and mind, exploiting us to commit bad deeds that will make us stand nowhere to the position of humanity. The moment we uplift this veil, and expose our demons to the pious light of The Divine, it is the moment when our hearts shall be permanently engraved with love and our fate intricated with  Nirvāna.

What is LOVE?

त्वया विना स्वर्गं अपिणा रोचये------- Without you even the heaven seems undesirable and worthless to me. These are the exact words despairingly uttered by Lord Rāma for Devi Sītā when he couldn't find her presence in the forest. Love is an ocean of reverent devotion churning with the elixir of empathy and compassion that overfills our hearts with bliss and holy tears...

~ 𝒑𝒓𝒆𝒎𝒍𝒆𝒌𝒉𝒂

@rhysaka @ramayantika @ramayayi

@janaknandini-singh999 @swayamev @bishh-kanya

@bhavya-thescribbler

@remanence-of-love

@ek-ranjhaan

@dr-scribbler @g0j0s @kabhi-kabhi-aditi @chaanv

@vidhi-ka-vidhaan @bharatiya-naari-sab-pe-bhaari

@azure-cherie @oyeevarnika @krsnaradhika

[premtattva]

✦ Esoteric Interpretation of the names of the characters mentioned in Mahābhārata - PART 1

Pāṇḍavas

Yuyudhāna — śraddha — devotion

Yudham caitany prakāśayitum eṣaṇaḥ abhilaṣamān iti |

The one who has an ardent desire to fight to express spiritual consciousness

Uttamaujas — vīrya — Vital celibacy

Uttama oja yasya sa iti | One whose power is supreme.

Cekitāna — smriti — spiritual awareness

Ciketi jānāti iti | He who remembers realises; one whose perception is clear.

Viraṭa — samādhi — enstacy

Viśeṣeṇa ātmani rājate iti | One who is wholly immersed in the inner Self.

P.S. : This post is going to be a long one! It will be divided into parts ...✨🌻

Tagging:

@janaknandini-singh999 @rhysaka @ashru-premika @ramayantika @swayamev

@krsnaradhika @krishnaaradhika @hinducosmos

@hindu-aesth @sanatantemple @bishh-kanya

@mrityuloknative @bharataesthetics @tumharidesigirl

@bharatiya-naari-sab-pe-bhaari @shyamasundar

@sanatantemple @ji-jii-visha @piya-re @whimsicalnaya @mere-heera

@ancienthinduism @maithili90-blog-blog

@bishh-kanya @devimayi @viharini @apricitycanvas

[premtattva]

☸ Untangling the Threads of Mahābhārata Concisely...

The Sagacity of Mahābhārata through the Chakra System

Disclaimer: The sole reference of my source has been taken from Paramahansa Yogananda's "The Bhagavad Gita"

Mahābhārata was formerly named Jayasaṃhitā, narrated by a great ancient seer Vedavyāsa(originally named Kṛṣṇadvaipāyana) and penned down by Lord Ganesha himself! Vyāsa is also regarded by many Hindus as a partial incarnation (Aṃśāvatāra ) of Vishnu.

According to Paramhansa Yogananda, the battlefield of Kurukshetra represents our own life. Dhṛtarāṣṭra is the blind and ignorant mind of ours which tends to give rise to 100 sense tendencies and desires. The 100 sons of Dhṛtarāṣṭrā are those sense tendencies. Pāṇḍu represents the wisdom, hence white. Hence Kurukṣetra is the battlefield of our mind, body and senses. It’s the battle of ignorance and wisdom, to find a way to rise up and get the status of Param Brahma.

Draupadī represents the-- Kuṇḍalinī and the Pāṇḍavas-- the five chakras of our body.

 Sehdeva, the base chakra Mūlādhāra, means avoidance of attitude that prevents one from attaining Inner Peace.

 Nakula represents the Svādhiṣṭhāna Chakra, which correlates with "Niyama" and emphasizes the importance of adhering to attitudes that bring inner peace.

The third chakra, Maṇipūra, unequivocally symbolizes Arjuna. In yoga philosophy, the awakening of Maṇipūra instils fiery self-control. Despite a fleeting moment of weakness at the sight of his own people on the battlefield, Arjuna remains an embodiment of self-discipline and courage.

Bhīma represents the Anāhata Chakra, located at the heart. When this chakra is awakened, it brings intense feelings that can lead us towards devotion or emotions. Bhīma embodies this intense feeling in everything he does, whether right or wrong.

Yudhiṣṭhira embodies the Viśuddha Chakra, which, when awakened, is believed to bring a profound sense of tranquillity, devotion, and moral integrity, as illustrated in the Mahābhārata.

The  Āgyā/Ājñā chakra, positioned in the centre of the eyebrows, is associated with intuition and insight. It is believed to be the gateway to higher consciousness and spiritual awakening. During meditation, focusing on this chakra is said to facilitate a deep state of tranquillity and inner peace. In Mahābhārata this chakra is symbolized by none but Lord Kṛṣṇa himself, representing wisdom and divine perception.

The ancient game of dice in the Mahābhārata symbolizes the timeless battle between ego and desire, mirroring the internal conflicts we all face in our lives. The game serves as a profound metaphor, illustrating the precarious nature of spiritual growth. It teaches us that even when we have attained a heightened state of awareness, there is always the potential for regression. This spiritual journey demands unwavering strength, resolve, and a resolute spirit, which are essential for the eventual union with the Divine.

@janaknandini-singh999 @rhysaka @ashru-premika @ramayantika @swayamev

@krsnaradhika @krishnaaradhika @hinducosmos

@hindu-aesth @sanatantemple @bishh-kanya

@mrityuloknative @bharataesthetics @tumharimummykibahu

@bharatiya-naari-sab-pe-bhaari @shyamasundar

@sanatantemple

@ancienthinduism @maithili90-blog-blog

@bishh-kanya @devimayi @viharini @apricitycanvas

[premtattva]

As I reached the milestone of turning 18, I came to a profound realization about the nature of birthdays. I discovered that the true significance of this annual celebration lies not in our external experiences but in the spiritual blessings we receive and the fulfilment that comes from our good deeds. This revelation struck a chord with me, as I contemplated the irony of our preoccupation with superficial aspects of life while neglecting the essence of our being. It became clear that aligning ourselves with a virtuous path can lead to profound insights that our souls yearn for. I also recognized the importance of turning inwards, as it opens the door to a deeper connection with the elevated realm of consciousness.

People who might resonate:

@ramayantika @krsnaradhika

@bishh-kanya @krishnaaradhika

@ashru-premika @janaknandini-singh999

@shyamasundar

[premtattva]

"𝐀𝐧𝐝 𝐞𝐯𝐞𝐧 𝐢𝐧 𝐚𝐛𝐬𝐭𝐫𝐮𝐬𝐞 𝐬𝐢𝐭𝐮𝐚𝐭𝐢𝐨𝐧𝐬 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐦𝐢𝐧𝐝 𝐢𝐬 𝐜𝐥𝐨𝐚𝐤𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐯𝐞𝐢𝐥 𝐨𝐟 𝐝𝐚𝐫𝐤𝐧𝐞𝐬𝐬; 𝐃𝐡𝐚𝐫𝐦𝐚 𝐬𝐡𝐚𝐥𝐥 𝐩𝐫𝐞𝐯𝐚𝐢𝐥 𝐢𝐭𝐬𝐞𝐥𝐟 𝐢𝐧 𝐭𝐡𝐞 𝐟𝐨𝐫𝐦 𝐨𝐟 𝐬𝐩𝐚𝐫𝐤 𝐚𝐬 𝐭𝐡𝐞 𝐥𝐢𝐠𝐡𝐭𝐧𝐢𝐧𝐠 𝐬𝐭𝐫𝐢𝐤𝐞𝐬 𝐚𝐦𝐢𝐝𝐬𝐭 𝐭𝐡𝐞 𝐝𝐚𝐫𝐤 𝐜𝐥𝐨𝐮𝐝𝐬 𝐚𝐧𝐝 𝐭𝐡𝐢𝐬 𝐬𝐡𝐚𝐥𝐥 𝐥𝐞𝐚𝐯𝐞 𝐭𝐡𝐞 𝐚𝐝𝐡𝐚𝐫𝐦𝐢𝐬 𝐭𝐞𝐫𝐫𝐢𝐟𝐢𝐞𝐝 𝐚𝐧𝐝 𝐥𝐞𝐚𝐯𝐞 𝐚 𝐩𝐫𝐨𝐟𝐨𝐮𝐧𝐝 𝐞𝐟𝐟𝐞𝐜𝐭 𝐨𝐧 𝐭𝐡𝐨𝐬𝐞, 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐭𝐫𝐮𝐭𝐡𝐟𝐮𝐥 𝐚𝐧𝐝 𝐬𝐚̄𝐭𝐭𝐯𝐢𝐜."

धर्मो रक्षति रक्षितः

people who might like this:

@janaknandini-singh999 @rhysaka @ashru-premika @ramayantika @swayamev

@krsnaradhika @krishnaaradhika @hinducosmos

@hindu-aesth @sanatantemple @bishh-kanya

@mrityuloknative @bharataesthetics @tumharimummykibahu @premtattva

@bharatiya-naari-sab-pe-bhaari @shyamasundar

[premganga]

#Blog1

POLYTHEISM or POLYMOPHISM??

In any Dharma, its framework or structural arrangement is the composition of 3 segments, that hold it together.

Philosophy(Darśan)

Mythology/History(Itihāsa/Katha)

Rituals(Culture/Pūjā)

Now, Philosophy or Darśan is salient and conspicuous among all three! Philosophy stays as the core of any foundation; one cannot alter or forge it. It remains as "The Universal Truth" which is abstract by nature and yet, works as a life-manual to Humanity.

To bring the abstract ideas of philosophy into expression, so that humans can comprehend and discern the essence or sār of Darśan; Mythology/History or Ithihāsa/Katha comes into the picture to shed light on humankind. Ithihāsa/Kathā reflects philosophy through which one can gain cognizance of life and its meaningful purpose. Through stories, one can understand and implement the intricate elements of philosophy into an effortless course of action. One such core concept of re-birth or punarjanma is made to teach us in the form of ithihāsa/kathā, to get a grip over a small aspect of LIFE.

Ritual or Pūjā depends mostly on the social and geographical conditions. That is why, even though we all are Sanātanī, the mode of worshipping or culture varies from region to region, even if it stays as a slight variation. Ritual or Pūjā intertwines the connection of divinity to our lives, boosting our spiritual journey and awakening our subtle mind and body to some extent.

Core Ideals of Sanātan Dharma

As per Vedas, we have 6 Darśans or षडदर्शन. They are:-

न्याय (Nyāya)

वैशेषिक (Vaiśeṣika)

सांख्य (Sāṃkhya)

योग (Yoga)

कर्म मीमांसा (Karma Mīmāṃsā)

वेदांत (Vedānta)

Out of these six philosophies, Sāṃkhya and Vedānta have had a profound effect on Sanātan Dharma; other than the mentioned above, we've two more core principles that play a crucial role, they are:

the principle of Karma

the concept of re-birth

Together they stand as 4 unwavering chief torchbearers. The mode of thought and action that dominates us, is born out of these.

SĀṂKHYA~ In the Sāṃkhya philosophical tradition, the universe is said to have originated from Prakṛti, which encompasses three fundamental qualities known as gūṇas: Sattva, Raja, and Tama. These gūṇas are considered the building blocks of creation, shaping the entire universe and all living beings within it. This profound concept offers a deep insight into the intricate nature of existence and the diverse forms of life that emerge from it.

VEDĀNTA~ In the Vedānta philosophy, it is postulated that there exists a single God who is omnipresent and universally pervasive, known as Paraṁ Brahma or Param Satya. This fundamental concept of a singular divine entity is deeply ingrained and widely embraced across various sects of Sanātan Dharma, including the Śaiva, Vaiṣṇava, and Śakta/Śaktī traditions.

PRINCIPLE OF KARMA~ As we navigate through the journey of life, the concept of Karma dictates that the events of our fate unfold based on our actions and performances. In essence, we reap the results that we deserve. This profound concept is also referenced in the Bhagavad-gītā.

THE CONCEPT OF RE-BIRTH~ Throughout existence, all living creatures are ensnared in the ceaseless cycle of birth, death, and rebirth, perpetually seeking liberation until they attain salvation.

When we analyze the various sects of Sanātan Dharma through the lens of these core 4 principles, we can observe them seamlessly converging into a unified whole. This is because they are intricately interconnected by the same fundamental thread.

So, basically, if we delve deeper into the core of Sagun Pūjā, we can find its roots in the core philosophies or the universal laws. In this sense, it seems completely meaningless to say that by worshipping one form of God, the other shall be displeased. Also, the myth that Viṣṇu is greater than Śiva or Śiva is greater than Viṣṇu, turns utterly meaningless. When the Paraṁ Brahma itself manifests its different forms for the sake of the devotees and living creatures, how logical is it to argue about different forms of Gods? This manifestation of different forms into one, i.e., Paraṁ Brahma, is called POLYMORPHISM and not POLYTHEISM! BECAUSE THERE IS ONE GOD, NOT THOUSANDS!

@janaknandini-singh999 @rhysaka @ashru-premika @ramayantika @swayamev

@krsnaradhika @krishnaaradhika @hinducosmos

@hindu-aesth @sanatantemple @bishh-kanya

@mrityuloknative @bharataesthetics @tumharimummykibahu @premtattva @bharatiya-naari-sab-pe-bhaari

[premtattva]

important people, this is way too important!

Jitna ho sakta hai reblog karte chaliye🪔🙏🏽

[swayamev]

रामो विग्रहवान् धर्मस्साधुस्सत्यपराक्रमः। राजा सर्वस्य लोकस्य देवानां मघवानिव।।”

भावार्थ- राम जी धर्म के विग्रह स्वरूप हैं। वे साधू एवं पराक्रमी हैं। जैसे देवगणों के राजा इंद्र हैं। वैसे ही प्रभु श्री राम हम सब के राजाधिराज हैं। Rama is another form of Dharma. He is wise and his strength is truthfulness. He is king of all the worlds like Indra to the gods.

Ramo Vigrahavan Dharma (रामो विग्रहवान् धर्म:) is said by Maricha (मारीच) to Ravana, telling him qualities of Lord Ram and advising him not to kidnap the Sita.

This conversion between Maricha and Ravana is mentioned in Ramayana, Aranya-Kanda, Chapter 37, verse 13

Ramo Vigrahavan Dharma means "Rama is another form of Dharma"

[swayamev]

Shaarda

वेदवेदाङ्गवेदान्तविद्यास्थानेभ्य एव च। ब्रह्मस्वरूपा परमा ज्योतिरूपा सनातनी। सर्वविद्याधिदेवी या तस्यै वाण्यै नमो नमः।

या श्रद्धा धारणा मेधा वाग्देवी विधिवल्लभा। भक्तजिह्वाग्रसदना शमादिगुणदायिनी।

यया विना जगत् सर्वं शश्वज्जीवन्मृतं भवेत्। ज्ञानाधिदेवी या तस्यै सरस्वत्यै नमो नमः।

नमामि यामिनीं नाथलेखालङ्कृतकुन्तलाम्। भवानीं भवसन्तापनिर्वापणसुधानदीम्। भद्रकाल्यै नमो नित्यं सरस्वत्यै नमो नमः।

नमस्ते शारदे देवि काश्मीरपुरवासिनि । त्वामहं प्रार्थये नित्यं विद्यादानं च दहि मे।

यया विना जगत् सर्वं मूकमुन्मत्तवत् सदा। या देवी वागधिष्ठात्री तस्यै वाण्यै नमो नमः।

[premtattva]

Reblogging this because Shlok, Sanskrit aur Sanskriti ki sthhapana punah honi chahiye!

Reblogging this because itne acche contents ki social media par extinction ho gyi hai!

Reblogging this because mai chhahti hun ki Dhamini ke 1k se bhi adhik followers ho

Reblogging this because  वसुधैव कुटुम्बकम् ।

[premtattva]

A GODSEND PERQUISITE

ॐSUNDARKĀṆDॐ

The Sundarakānda — as also the whole of the Rāmāyana- has many spiritual, literary, and narrative aspects. In the great epic poem of Rāmāyana, this chapter marks the acme of Vālmiki’s literary and poetic excellence, and so it is sundara, that is, beautiful. There are other interpretations as well. It is suggested that it is sundara because it relieved Sītā of her sorrow. Sundara can mean a messenger, and the Kānda includes the message sent by Rāma to Sītā. Sundara is also a name for an intermediary who establishes a mutual contact between a hero and a heroine, as Hanuman did in the case of Rāma and Sītā. Indeed, the Rāmāyana is the word form of Śrī Rāma, and the Sundarakānda, which is the fifth of the seven chapters, is the Lord’s heart. Thus, when reading the Sundarakānda, one is entering into Śrī Rāma’s own heart.

Śri Hanumānajī is the hero (nāyak) of this Sundarakānda. In the quest for devotion (Bhakti), as seen in the Sundarakānda, wherein Rāvana—who represents a deluded intellect—has kidnapped Sītājī—who represents devotion—every spiritual aspirant (sādhaka) determined to reach the goal must learn to face the various obstacles and challenges posed en-route, from Śri Hanumānajī, who crosses the formidable ocean (bhav-sāgara—representing the material ocean of transmigration) by remembering the Lord’s name at all times.

This heroic chapter demonstrates that just as the sky of Śri Hanumānajī’s heart is ever-permeated by the presence of Śrī Lakṣman, Śrī Sītājī and Śrī Rāmajī (wielding a bow and quiver of arrows); so too, is Śrī Rāma’s heart filled with the valour and presence of Śri Hanumānaji’s feats in the Sundarakānda.

The recovery of something lost is sometimes described as Sundara, and in this section, the topic dealt with is the discovery of the abducted Sītā. The study of the Sundarakānda is considered equivalent to the study of the whole of the Rāmāyana as far as gaining spiritual merit is concerned. Just as the Upaniṣads are said to contain the supreme purpose of the Vedas, the Sundarakānda is supposed to be the heart of the Rāmāyana.

Invoking the grace of Śrī Hanumānajī grants a spiritual aspirant strength (bala), worldly knowledge (buddhi) and spiritual wisdom (vidyā), whilst also removing all suffering (kleśa) and vices (vikāra). Yet, what is the ultimate fruit of one who chants this Sundarakānda?

 सकल सुमंगल दायक रघुनायक गुन गान। सादर सुनहिं ते तरहिं भव सिंधु बिना जलजान॥ Dohā 60 | Rāmacaritamānasa | Sundarakānda |

Meaning: A recital of the virtues of Śrī Rāma (the Lord of the Raghus) bestows all blessings. Those who reverently hear them, cross the ocean of mundane existence without any boat (any other means), says Śrī Tulsīdāsaji.

@hinducosmos @hindu-aesth @sanatantemple @ramayantika

@ancienthinduism @maithili90-blog-blog

@bishh-kanya @devimayi @bharatiya-naari-sab-pe-bhaari

@janaknandini-singh999 @swayamev @rhysaka @achyutapriya

@krsnaradhika @bharataesthetics @krishnaaradhika

[premtattva]

भाग 5

The Divine Stroke of Consciousness in Existence

The next step is to follow “one-point contemplation” or living in the present. In the Rāmāyaṇa context, it represents one point of determination or “the war over Lankā”. Once that happens firstly the tamas (Kumbhakaran), then the rajas (Meghnad), and finally the ego (Rāvaṇa) dies. Both tamas and ego die automatically by the consciousness (Rāma) but for killing the rajas, one has to conquer it with the mind (Lakṣmaṇa).

Once this happens, the Sattva or Vibhīṣaṇa takes over and the mind, body and soul are reunited leading to inner happiness again.

Lastly, when Rāma, Lakṣmaṇa and Sītā go back to their journey of life, back to Ayodhyā, Hanumān goes with them, as in Ayodhyā, Daśaratha is no more.

If you cannot control your ten senses by yourself you need to continue Prāṇāyāma or carry Hanumān with you for life. Vālmiki’s Rāmāyaṇa has a direct and indirect meaning. Some see in it only a great literary work dealing with the heroic exploits of Rāma. But following the tradition, that scriptural texts convey something more than just a story, and that this forms their essence, scholars of the epic have found deep spiritual meanings in it, and they have interpreted it as an account of man’s ethical and spiritual progress. Incarnations are both human and divine, so they are open to either interpretation. Where a cursory understanding reveals only an interesting narrative, a sage with insight can find deep spiritual meanings. Indeed, both views could coexist.

The stories and achievements of divine incarnations may look like literary fiction or mere poetical narratives to a man who studies them from a purely literary or narrative point of view. Sages like Vālmiki and Vyāsa, who have gained penetrating vision through their spiritual development, could see a wealth of meaning in them. In the course of their attempt to interpret them and share the same with a greater number of people, they may use the poetical method and the Paurāṇika way of depiction.

The intention of such writings of sages is not to teach history or geography but to impress on people the mystery of divine existence and the spiritual destiny of man.

As the sun set slowly in the west, we've come up done and dusted!

@hinducosmos @hindu-aesth @sanatantemple @ramayantika

@ancienthinduism @maithili90-blog-blog

@bishh-kanya @devimayi @bharatiya-naari-sab-pe-bhaari

@janaknandini-singh999 @swayamev @rhysaka @achyutapriya

@krsnaradhika

[premtattva]

भाग 4

Comprehending the Fracas Within Us!

The next step is to control the intellect (King Sugrīva). He can only be influenced by killing Lust (Bālī), who is living with Sugrīva’s wife. Lust cannot be killed from the front and has to be killed from behind and that is what Rāma does to Bālī. Killing the lust from behind is depicted as “Pratyāhāra” in Yoga and means living a disciplined sātvik lifestyle. The spiritual significance of Bālī and Sugrīva is the function of the breath under the control of Buddhi (Sugrīva) or Manas (Bālī). In the practice of Kriyā Prāṇāyāma, it is important to have a clear throat (Sugrīva) to allow the Vāyu(Air) Prāṇa and Apana to eventually neutralise. Once Sugrīva is King he brings with him all the Vānaras, that is the various multitude of functions of the breath that operate throughout the body that help clear the path of the Kuṇḍalinī (Sītā)

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[premtattva]

भाग 3

✧Apprehending The Life Force/ The Vital Energy

The next part of Rāmāyaṇa is about how to win over ego or Rāvaṇa. The first step is to win over the mind by controlling the “Prāṇavāyu”, component of the body by indulging in Pranayama. In the Rāmāyaṇa context, it means winning over Hanumān, the son of Vāyu. Once he is controlled, all the thoughts representing the Vānar Sena(Caṃcala nature) get controlled. Hanumān signifies the training and surrender of the senses. This is done to serve our Dharma, Lord Rāma or the life purpose for which we have taken birth. Our senses are like monkeys, who, if not trained, can make our minds totally distracted and fragmented. However, when trained, this monkey will be mighty and serve all the worthy desires. Rāvaṇa’s golden kingdom of Lankā signifies the illusionary castle of dreams in which the mind sometimes gets trapped. Hanumān was instrumental in destroying that castle and bringing the consciousness (Sītā) back to her Dharma or Lord Rāma to serve its life purpose.

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[premtattva]

भाग 2

✪ The Tri-criterion of Maliciousness

The Rāmāyaṇa is a revered text that provides valuable insights into the causation of disease and worries. Its teachings offer an opportunity to reflect on the human experience and its many challenges, both physical and emotional. By engaging with this timeless work, individuals can broaden their understanding of the world and gain new perspectives on how to achieve greater well-being. The causative factors are “kāma, lobha and Ahaṃkāra”. In Ramayana “kāma” is depicted by Kaikeyī, “lobha” by Mārīca and “ahaṃkāra” by Rāvaṇa. If any one of them was not there Rāmāyaṇa would not have happened. The sum total of the three is responsible for any disease or miseries in life. When Kāma (Kaikeyī) predominates, senses (Daśaratha) have to die. When moha (Mārīca) dominates the mind (Lakṣmaṇa) gets diverted. And when Ahaṃkāra (Rāvaṇa) takes over and controls the body (Sītā), it makes the mind (Lakṣmaṇa) and soul (Rāma) wander.

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[premtattva]

KHẠṆD~ Do The Spiritual Rumination of RĀMĀYAN

भाग 1

❃Compendium

One can understand the story of  Rāmāyana as the story of mind, body and soul and the story of causation and prevention of disease. In the mind, body and soul concept, the soul is represented as Rāma and the physical body as Sītā. Body is made up of five elements with earth being the predominant. Sītā was the daughter of Earth (Pṛthvī). Soul and body can only unite in the presence of a determined mind holding them together. Determination means “aim”; in Hindi, it is called “lakshya”. The mind with a defined aim, therefore, represents “Lakṣmaṇa”. Rāma, Lakṣmaṇa and Sītā, therefore, represent the union of mind, body and soul. The three will stay together as long as one has his / her ten senses (five motor and five sensory) are under control. Senses are agile in nature, just like horses. The chariot of two horses is called “Rath” and the chariot of ten (Daś) horses is called “Daśaratha”. Therefore, mind, body and soul will be together with the resultant health only if the body is ruled by “Daśaratha” by controlling all the ten senses.

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[premtattva]

𝓢𝓮𝓰𝓶𝓮𝓷𝓽-4

☯︎ Above the Physical Laws

This is said so beautifully in Rudram (a Hindu hymn dedicated to Rudra — an epithet of Śiva, taken from the Yajurveda). It is said that there are all types of people in this world. Some people betray, people who are not faithful, people who are intelligent yet not up to the mark, people who are dumb, and so on. Forget about others, sometimes your own mind goes up and down. So, what to do in such times? Aśvamedha is to be done, purifying the present moment. This means that when your heart is filled with love and compassion, you are so powerful. Never underestimate yourself. Miracles are in abundance! I think everyone has had some miracle or the other. We don’t look for it, they just happen. Ask, and it will be given. Ask and ask with faith. Every moment there is a miracle happening; every moment, there is grace; and there is something new. Even if something appears to be not so good for the moment, in the long run, something good happens.

Here we come settling the dust of philosophies!

To be continued...

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