Women are given a greater importance in this country. Any beautiful thing in this nature is compared and spelled with female gender only. Even nature is termed with female gender, as ‘prakrti maatha’!. That is the greatness a woman possesses. In simple words women can be revered with the statement given below:
यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवता: |
Which means that where women are respected and worshipped, there dwells the divine forces. Women represent peace and prosperity. In India, women are given a great importance than anywhere in the world, but the misconception that Indian women were suppressed prevails even today. This is just the result of the misinterpretation made by the westerners, which were later accepted by our so called ‘vicharavaadis’! And later our people started accepting it blindly!
When we consider a phrase from Manusmrthi which reads
पिता रक्षति कौमारे भर्ता: रक्षति यौव्वने |
पुत्र: रक्षति वार्धक्ये न तु स्त्री स्वातन्त्रमर्हति ||
A woman has to be protected by her father in her childhood, by her husband in her youth, by her son in her old age. At no stage in life should a woman be left alone and destitute. She deserves protection by man at every stage in her life.
Taking this phrase, our women were completely brainwashed stating that our country is male dominant and here women are treated as ‘abalas’. Then our women started hating men to an extent and considering themselves as equal to men and started challenging them in every aspect of life forgetting the fact that two different entities cannot and should never be compared! Each one is great in their own way! At the same time, men also started looking at women as weaker sections and tried to put them under their control, stating that they are fit for nothing except for cooking and reproduction!
In India, we are taught to live a life of renunciation, liberality and sacrifice.
Our ancestors were not ready to take any chance in creating a satprajaa! Women are creators, teachers, inspirers, etc! They did always wish to prevent women from any kind of evils. May it be any kind of physical or intellectual or emotional threats! Until and unless a woman is free from evils, she cannot create a satprajaa (a worthy offspring)! It was the ultimate necessity for the welfare of mankind. So she was always protected with absolute care! It was not that she was exploited and was not properly educated. We can find many rishikaas like Apaala, Ghosha, etc and many scholars like Gaargi, Maitreyi, too. If they were not educated, how could we find these many female scholars in those days?
I agree the fact that women are bit seen with a mode of materialistic than immaterial. These consequences are not the result of one side, rather a two sided thing, as explained earlier. In Vedas, a woman is treated as the direct representation of god, god creates life and women bring life in to this world. That is why we are taught as Matr devo bhava which takes its first place, then comes pitr devo bhava, acharya devo bhava, etc.. Mother is a direct representative of God! Here, women can be thought as fire in yajna and a man is just an offering to fire, which is processed in fire only. Then the result of completion of yajna named life is obtained. Fire is a symbol of purity; likewise a woman is also a symbol of purity. Yajurvedam describes women as follows:
Ede, ranthe kaamye chandre jyothyedathe Saraswathi mahee vishruththih|
Ethathe Agne namaani devebhyomaah sukrutham bruyaath||
The one who possess all praiseworthy qualities, giver of happiness, light of a home, a scholar who is away from being helpless, weak and pathetic, having noble thoughts and lofty behavior and well known, never to be beaten and rejected, are the qualities with which you Devi are named. Having possessed of these qualities, O Devi! advice me too the noble thoughts and deeds.
This is the beautiful description to define women, which portrays woman as a direct representation of god.
अदित्यै रास्नासीन्द्राण्या उष्णीष:| पूषासि धर्माय धीष्व ||
Hey woman! You are the bridle of this earth, indeed, veritable crown of the householder. You are as supportive as the earth is. Give your heart and soul to your Yagna of the house.
When performing a marriage, a man is asked to promise as “dharmecha arthecha kamehca nathi charami”, but a woman is never asked to promise so, because it is by default, understood that women are as pure as fire and direct representations of god. God is infinite. But, without understanding the finite form, it is not possible to understand the infinite form. Woman is a form of infinity in this universe because with mother we share few things, with friends we share something and etc.., but through a wife we will be able to realize all the roles, as she is the one with whom we share all the feelings. No matter what it may be! She performs every role efficiently. She plays the role of a mother at times, the role of a teacher too!
भोज्येषु माता शयनेषु दासी करणेषु मन्त्री क्षमया धरित्री
No one else can do this job, not even a mother who gives birth to us, where it is the wife who does these ‘n’ number of roles. She almost forgets her ‘self’ in working for others, she sacrifices herself, her most loved things, her ambitions, almost everything, for the welfare of her family. Its not that there are no exceptions! Women are emotional by nature. These emotions may lead her to greed and if it gets linked up with the 6 enemies – kama (desire), krodha (anger), lobha (greed), moha (infatuation), mada and maatsarya (jealousy) then there would even be pralaya (dissolution of the world)! as it is said sthree buddhih pralayaantakah! That is the tremendous capacity a woman has! The sanctity of a wife would remain only when she works knowing her responsibilities, without being greedy!
She is the most wonderful creation on earth! So is it wrong if she is protected? She has to be protected from such an environment which would make a bad impact on her mind and body. And more care is taken since she is the creator! every change in her would affect her creation. And would pose a threat to humanity too if neglected and not taken proper care! It was the main intention for not allowing women to get indulged in much social activities and not just to exploit them! But in later stages, this wonderful thought lost its existence and sanctity and became a point of hatredness and non-cooperation! So it would be appreciated if both men and women act with due responsibility, mainly social responsibility and love for each other, instead of thinking who’s great and who’s not!
Is not God a representative of infinity? Yes! In human domain, wife stands close to infinity, as she does n-number of roles by sharing every feeling of man. But people, that too men, stay ignorant of the greatness of a woman, especially a wife! Here woman is a sink and can be termed : “sthree eva jaganmulam!”
In order to understand the infinite nature of god to attain moksha(salvation), god has sent women (who also exhibits infinity to some extent, by performing n-number of roles) to earth. That’s why women are considered as a source to attain moskha, a state of complete Brahman (form of wisdom)’sthree brahma babhuvitha’, as the vedas say, which is attained when all desires are satisfied, that’s why it is said that “kami gani vadu moksha gami kadu” (a person who does not have any desire will never desire for moksha).
A woman is the most beautiful part of God’s creation. She starts compromising at a very tender age. She sacrifices her belongings for her brother. Later, she sacrifices her love for just a smile on her parents’ face. She sacrifices her full youth for her husband and children without complaint. Finally her life ends up compromising for the happiness of others. She is that creation of God whom no one can ever compete! Respect every girl/lady in your life. You will never know what she has sacrificed for you!
This fact has to be thoroughly understood by everyone and has to be injected in to every cell of human being only then the women will be respected and will not be treated like a machine to fulfill sexual desire and a machine to give birth. This note is not only for men who look at women with wrong prospective it is also to women who needs to hold the greatness of being a woman. And people have to understand that Evil has no substance of its own, but is only the defect, excess, perversion, or corruption of that which has substance.
This article is dedicated to that great woman, who is revered throughout the world for her greatness, which she carried for many centuries. She is none other than ‘Bharath Mata’.
Significance of Bilva Leaf – Why is it dear to Lord shiva?
– Arun Gopinath
Hindus believe that the knowledge of medicinal plants is older than history itself, that it was gifted hundreds of thousands of years ago to the Vedic by Lord Brahma, the divine creator.
Thus when the Rishis of the Ayurveda sought to heal human suffering, they were able to draw on knowledge that had already been evolving for millennia in the forests of India. One tree about which they had a very deep knowledge was the Bilva tree. The science of Ayurveda values the Bilva highly for the medicinal properties contained in its root, fruit and leaves. According to Swami Sivananda, it is a healing tree which cures all diseases caused by vata (wind) and gives strength to the body.
More commonly known as the Bel Tree in India as well as other warm countries, this is a sacred tree having sacrificial importance and the first thing we can notice about the leaves is that they are generally trifoliate. This trifoliate leaf is symbolic of Trikaal or the Hindu Trinity of Devas known as Brahma Vishnu and Mahesh. The other names of this tree are Wood apple and its botanical name is Aegle marmilos.
The Bilva leaf or Patra as it is known, represents the Trinetra or three eyes of Lord Shiva, the main aspects like Trishakti (volition, action and knowledge), the three Shiva lingams and the three syllables of AUM or Omkar and are most favorite of Lord Shiva.
There are also five formed Bilva leaves known as PanchaDal patra found on some Bilva trees and these too are held as sacred for the worship of Lord Shiva. Bilva tree grows to a height of 8 meters with thorns. The leaves are alternate, ovate, trifoliate and aromatic. The tender leaves and shoots are consumed as salad greens. The flowers bloom in the month of May and will have a sweet fragrance.
It appears from all the Hindu texts and scriptures that the Bilva tree itself has been held very sacred and auspicious and is considered very holy since time immemorial thats its significance is mentioned in Mahapuranas in various forms of mantras. The Shiva Purana mentions a particular narration of how the usage of Bilva due to its scientific as well as medicinal properties is of great adavantage to Mankind.
The 22nd Chapter of maha ShivaPurana narrates ” The trifoliate Bilva Patra is so sacred to Lord Shiva & is therefore a symbol of the Lord. Adored by all the Gods, its importance is difficult for anyone to comprehend. The sacred tree can only be known to a limited extent. Sacred sites of this Earth can only find their place at the root of this auspicious tree. Those who meditate upon Lord Mahadeva in His form of linga at the root of Bilva obtain Moksha & become purified souls by attaining Shiva. Such are the marvels of this sacred Bilva.”
The famous Shri Bilvashtakam (v. 6–7) Mentions :
Lakshmyaascha stana utpannam Mahaadeva sadaa priyam,
Bilva vriksham prayachchhaami eka bilvam Shivaarpanam.
Darshanam bilva vrikshasya sparshanam paapanaashanam,
Aghorapaapasamhaaram eka bilvam shivarpanam.
Born from the heart of Goddess Lakshmi, the Bilva tree is ever dear to Mahadeva. So I ask this tree to offer one Bilva leaf to Lord Shiva. Even if (one) has darshan ( view) of the Bilva tree, and touches it, surely frees one from sin. The most terrible karma is destroyed when a Bilva leaf is offered to Lord Shiva.
It is also believed that Lakshmi, the Goddess of Wealth, also lives in the bel tree. Those who perform the puja of Shiva and Parvati devoutly, using the leaves, will be endowed with spiritual powers.
According to Hindu scriptures, the Bilva is Triguna which is connected to the three Gunas or components of natural characteristics of the tree. In Hindu philosophy, the three Gunas are Sattva, Rajas & Tamas with Sattva being the pure most while Tamas normally is to do with darkness & ignorance.
The Sattvic component is believed to be more centered within the bilva patra and therefore the high capacity to absorb and emit Sattvic frequencies. This has various effects on the environment as well as on anyone merelt touching the leaf. One of them is the reduction of Rajasic-Tamasic atoms present in the atmosphere & more importantly within the human body.
A Sattvic leaf like bilva patra when brought in proximity of a person suffering from negative energies such as distress and anxiety is believed to medically reduce these energies within the human body. People with negative outlook towards life and their environment normally do not realize they have negative energies building up within their body and are at a risk of subconsciously harpering destructive thoughts also.
Whenever such people come into contact with a Sattvic atmosphere, what they fail to realize is their negative energies try to fight the positivity of a Sattva predominant environment. This struggle can build up at various levels and can vary from the human mind thinking negatively and can result sudden bursts of anger to destruction of things around them.
The roots, skin, fruits and the leaves of the Bilva tree are used for medicinal purpose. Bilva has astringent, edema lessening, anti-diarrhea, laxative and appetizer properties hence, can be used to cure both internal and external diseases.
The sacred tree has many medicinal usages and is advantageous in curing many human ailments such as :
- Bleeding gums.
- Bel fruit clears diarrhea, dysentry, phlegm, high blood pressure, morning sickness in pregnancy, stress.
- Asthma can be controlled when a mixture of dry bel leaf powder & honey is consumed daily
- Jaundice can be cured by consuming the extracted juice of the bilva leaves
- Anemia can be cured by drinking the powder of the bel fruit mixed with milk
- Bel fruit keeps the skin rejuvenated when pasted into a face pack; also cures joint aches
Concept of Time and Creation (‘Brahma Srishti’) in Padma Purana
Pulastya Maha Muni affirmed to Bhishma that Brahma was Narayana Himself and that in reality he was Eternal. But in a formal sense it was stated that Brahma was ‘created’ and in that normally recognised manner Brahma had hundred years of age; apparently, the concept of Time would have to have a basis and that was why Brahma’s age was determined notionally as of hundred Brahma Years; in other words, ‘Para’or the first half was over and his present age has entered the ‘Paraartha’, the second half (viz. Fifty first year).This was how, the concept of Time emerged.
Every fifteen ‘Nimeshas’ constitute one ‘Kaashtha’; thirty Kashthas one one ‘Kala’; thirty Kalas make one ‘Muhurtha’; thirty Muhurtas make one day/night, thirty day/nights make on ‘Maasa’; (half Maasa makes one ‘Paksha’), six Maasas make one ‘Ayana’ and two Ayanas-Dakshinayana and Uttarayana- make one ‘Year’. Dakshinayana is a night for Devas and Uttarayana their day. One hundred human years make one day-night of Devas.
Twelve thousand Deva Years make four Yugas viz, Satya Yuga, Treta Yuja, Dwapara Yuga and Kali Yuga and these four Yugas make one Maha Yuga which is Brahma’s one day! Satya Yuga comprises 4800 DevaYears including ‘Sandhya mana’ of 400 years and ‘Sandhyamsha maana of additional 400 years; Treta Yuga comprises 3600 Deva Years including 600 years of ‘Sandhya/ Sandhyamsha mana’each; Dwapara Yuga of 2400 years including 200 years of ‘Sandhya/ Sandhyamsha mana’each and Kali Yuga of 1000 years including 100 years each of Sandhya / Sandhyamsha manas.Deva Years are 360 times more than human years. For instance, the duration of Kali Yuga in human year terms is 432,000 years; Dwapara’s is 864000; Treta Yuga’s is12, 96,000 and of Satya Yuga is 17, 28,000 years; all the Yugas totalling 432, 00, 00,000 (432 million) make one Chaturyuga and that constitutes one Brahma Day!
In one day of Brahma there are fourteen Manvantaras and each Manvantara has 8, 51,000 of Deva Years. There are two kalpas on one day-night of Brahma.At the end of the previous Kalpa, Brahma felt fresh from the previous night and found that Prithvi was submerged in water while Bhagavan Varaha Deva entered into water and Prithvi prayed to him; in response, Varahadeva emanated a ‘Ghur Ghur’ sound which was like the reverberation of Sama Veda, lifted up Prithvi from Rasala loka by the might of his horns, Devas rained fragrant flowers from the sky, Rishis went into rapturous tributes to Vishnu’s incarnated Varaha Rupa; and Brahma implored the latter to allow him recommence Srishti with his blessings as also to preserve and administer the Creation that he would so generate even as the Lord gracefully replied to say: ‘Tathastu!’ (So be it!).
Brahma’s first Srishti being Maha Tatva, the creation of Tanmatras was known as Bhuta Sarga or the Second Srishti; Vaikarika or Satvika Ahankara was the third Srishti of Indriyas or Aindriya Sarga; the Fourth Srishti is the Mukyha Sarga related to Mountains, Forests and other Sthaavara Srishti; the fifth Srishti relates to Pashu-Pakshi (Animals and Birds); the seventh Srishti was called Deva sarga or Urthva faced and was of Devas; and Seventh Srishti was of Manava Sarga; the Eighth was of Anugraha Sarga which could be of Satvika or Tamasic nature and finally the Ninth Srishti called the Kaumara Sarga which could be of Prakrita or Vaikrita Marg.
Depending on the carry forward of one’s own balance of ‘Papa-Punya’of the previous time-frame preceding the Pralaya, placement of lives was commenced by Brahma in the New Age. Arising out of his ‘Manasika Samkalpa’ (Mind born Proposal), Brahma created various species including Devas, Asuras, Pitaras and human beings. From his thighs, the evil Asuras emerged and as per his free will various birds were created.
From his stomach surfaced cows, his shoulders the wolves; his face created horses, elephants, asses, nilgais, deer, camels, etc.each species multiplying several others. Brahma’s body hairs created fruits, roots and foodgrains. From his right extreme face, Brahma created, Gayatri Chhandah, Rig Veda, Tivritstoma, Rathantara, Agnihoshtha yagna; from South-faced he created Yajur Veda, Tristhub Chandas, Panchadasha stoma, Brihatsaama, etc; Sama Veda, Jagati Chhanda, Saptadashastoma, ‘Vairupa’ etc; from the Western face; Brahma created Ekavimshatstoma, Atharva Veda, Aptoryama, Anushthup chhanda, and Vairaja from the Uttaravarti Mukha. Miscellaneous ‘Pranis’ were created from any of the limbs of Brahma. To sum up thus at the beginning of the Kalpa, Prajapati Brahma created Devas, Asuras, Pitaras and human beings as also of Yakshas, Pishachas, Gandharvas, Apsaras, Siddhas, Kinnaras, Raakshasaas, Lions, Birds, Animals and Reptiles.
Focussing attention on human beings now, Bhishma asked the highlights of Varnashrama Vidhi and Pulastya Muni explained that Brahma created Brahmanas from the face, Kshatriyas from ‘Vakshasthali’ (chest), Vaishyas from thighs; and Shudras from the feet.These four Varnas are the important constituents of ‘Yagnas’; Devas are satisfied wirh their respective portions of ‘Havis’ (oblations) to Agni and being pleased with the Yagnas, Devas bestow good rains and good crops which leads to material prosperity.
The hearts and hands of every body tend to be clean and social customs and virtuous living would go hand in hand. Prajapati decided the duties of the Four Varnas, depending on the professions that human beings tended to follow like Brahmanas performing Yagnas, Vratas, Temple Tasks, and enabling various religious deeds of Virtue in favour of the members of three other Varnas etc.; Kshatriyas discharging the responsibilities of Kingship, Administration, Security against external enemies, collection of taxes and maintenance of Internal Law and Order; Vaishyas performing business, farming, trading and all matters involving finance, provision of materials to others by allowing reasonable profits for the services given etc. and Shudras supporting the members of the Three Varnas in the discharge of duties being undertaken by them.
Brahma materialised the above various kinds of Creations by applying his mental faculties but was not quite satisfied as the next generations so created were not adequate to fill in the universe; therefore he created Sages like Bhrigu, Pulaha, Kratu, Angira, Marichi, Daksha, Atri and Vasishtha, in addition to the four ‘Manasa Putras’ viz. Sanaka, Sanandana, Sanatana and Sanat Kumaras. As not all these sons were interested in family lives, Brahma created Rudra from his forehead and decided that half of the body be a woman; thus Eleven Rudras got materialised along with as many Rudranis who had a variety of Rupas ranging from ‘Sowmya’ (composure), ‘Krura’(unkindness), ‘Shanta’ (peacefulness), ‘Shyama’ (darkness), ‘Gaura’ (wheatish) and such other colours.
Further on, Brahma created Swayambhu Manu and the latter’s wife Shatarupa; the Manu couple gave birth to sons Priyavrata and Uttanapada and daughters Prasuti (married to Daksha) and Akruti (married to Ruchi Prajapati). To Prasuti and Daksha were born twenty four daughters, thirteen of whom were Shraddha, Lakshmi, Dhruti, Pushti, Tushti, Megha, Kriya, Buddhi, Lajja, Vapu, Shanti, Sidhi, and Kirthi (all these thirteen were married to Dharma); eleven more daughters were Khyati, Sati, Sambhuti, Smriti, Preeti, Kshama, Sannati, Anasuya, Urja, Swaha and Swadha; they were wedded respectively to Bhrigu, Shiva, Marichi, Angira, Pusasthya, Kratu, Atri, Vasishtha, Agni and Pitras.
The sons of Daksha’s daughters were Kamak by Shraddha, Darpa to Lakshmi, Niyam to Dhriti, Santhosh to Tushti, Lobha to Pushti, Shruta to Megha; Danda, Vinay and Naya to Kriya, Bodha to Buddhi, Vinay to Lajja, Vyavasayak to Vapu, Kshema to Shanti, Sukha to Siddhi, and Yash to Kirti.These were all the sons of Dharma. Kaam and Nandi gave birth to Harsha, the grand son of Dharma. Bhrigu and Khyati gave birth to Devi Lakshmi who was Lord Narayana’s wife. Bhagavan Rudra accepted Sati as his wife (Daksha’s daughter) but Devi Sati sacrificed her life pursuant to Daksha’s Yagna to which Rudra was uninvited but Sati insisted in attending it; she felt highly insulted by her father Daksha who also offended Rudra Deva and Rudra eventually destroyed Daksha Yagna. — with Srilan Srisukumaran.
Karma Yoga – Yog Through Selfless Actions
Karma Yoga is Meditation in Action:
“Karma” means action and “yoga” means loving unity of our mind with God. To perform karma and also practice yoga means to remain engaged in activity in the world while remaining in a state of devotional unity with God. This is true spiritual action.
Your bhakti yoga meditation practice will combine all these aspects and it will include:
- Daily sitting meditation
- Daily dynamic meditation woven seamlessly into the fabric of your life’s activities
Before we look at guidelines for these, let’s explore how process is described in the Hindu scriptures.
Karma Yoga of the Bhagavad Gita:
One of the most important scriptures of Hinduism, the Bhagavad Gita, was revealed under unusual circumstances: moments before a war and in the middle of a battlefield. It is comprised of a 700-verse dialogue between Lord Krishna, supreme God, and Arjuna, his loving disciple.
The all-in-one solution of the Bhagavad Gita for eliminating karma is Lord Krishna’s advice to practice akarma or actions that have no karmic consequence.
If we could perfect akarma in daily activity, the consequences of our actions would automatically be neutralized — even though we are engaged in action.
This means that from the point of view of karmic debt, no consequences would be added to our “account”. The only key to this is we must maintain an unbroken and continuous devotion to God.
Karma yoga philosophy in the Bhagavad Gita is summed up in one statement of Lord Krishna:
“Remember Me and fight.”
But is it really possible to simultaneously do devotional remembrance and be engaged in activity? Can the mind function in two places at the same time? This is definitely impossible, but for karma yoga to be done properly, both have to happen simultaneously.
For example, if you are at work and absorbed in a project, and remember God occasionally, how are both these actions accounted for as karmas?
The time you spent in devotional remembrance will be considered devotional action, and the time you spent engrossed in working will be considered normal action. This is not karma yoga.
Plus, a common misconception describes karma yoga as “performing action without being attached to the results”. Although this sounds noble, is it psychologically possible for any human being to do this?
The fact is because we are constantly trying to find authentic happiness, we will always anticipate the outcome of our actions in advance of doing them.
The practical form of the Gita’s karma yoga…
In the Gita, Krishna was both supreme God and Arjuna’s spiritual guide. Krishna advised Arjuna to surrender to Him and to simply follow His instructions. By transferring his motivation for action to a divine personality, Arjuna would not be responsible for the outcome of the actions he was instructed to perform.
For example, a police officer is issued a revolver, which he is instructed to use in the line of duty by his superiors. It could happen that he kills someone in the pursuit of law and order. In the eyes of the justice system, this will not be considered a crime. He did not use his own mental motivation to decide to kill someone — he simply followed the guidelines given to him by his superiors.
In Arjuna’s situation, in spite of engaging in war, all his actions were counted as devotion, because his heart, mind and body were fully dedicated to the will of Krishna.
This again highlights one of the most important points of karma yoga: The mind is the performer of action, not the physical body.
It is our personal motive that has to be carefully redirected for karmic consequences to change or be neutralized.
A Closer Look at the Spiritual Theory
If a practitioner is surrendered to a true divine Guru, and performs actions entrusted to him by his Guru, that activity is considered not only karma yoga, but also bhakti or spiritual action. It will be free of a karmic consequence. That practitioner is not directly attached to the results of that activity because his motive is to follow the instructions of his Guru.
Arjuna accepted Lord Krishn as his Guru at the very beginning of the Gita when he declared he was Lord Krishna’s disciple. He preserved the understanding during the entire Mahabharata War that he was doing service for his Guru.
In this way, just by holding this intention, his devotion remained unbroken and his actions were considered karma yoga. Thus, service to a true Guru is called karma yoga or devotion.
Practically speaking, a Guru will give instructions on how a practitioner can keep his mind engrossed in a state of continuous devotional remembrance. Simply by following these instructions, a disciple is automatically practicing karma yoga.
Those devotional guidelines take the form of (1) karma sanyas and (2) karma yoga.
Karma Sanyas – Quiet Time for Meditation
And old method of dyeing fabric in India was to place a cloth in a dye bath and then allow it to dry in the sun.
After drying, the intensity of the color faded. Again the cloth was placed in a dye bath, again it was placed in the sun, and again the color faded, but the second time more of the color remained.
After entering the dye bath multiple times, the color eventually became intense and fixed.
Similarly, to establish devotion in our hearts and minds, it is important to have a structured daily practice of sitting meditation.
The main elements of a daily devotional practice include:
- Heart-centered prayer
- Kirtan or chanting meditation combined with active visualization
- Aarti-the offering of light – a brief ceremony that reaffirms the spirit of our devotional dedication
Karma Yoga – Dynamic Devotion
For the attainment of divine love, the Vedas state that there is only one rule and one prohibition that apply to bhakti yoga meditation. The rule is: “Always remember Radha Krishna.” The prohibition is, “Never forget Radha Krishna.”
This means that after our sitting meditation, our meditation should continue — while eating, sleeping, walking, working, talking, resting, and so on.
Wherever you are, all the time, whatever you are doing, remember your divine beloved and don’t forget Him! This simultaneous devotion and action is karma yoga. This state of devotional consciousness is cultivated over time with practice.
For example, in the old days street musicians with hand organs kept small monkeys. A monkey by nature is extremely active. How to make a monkey’s nature conform to sitting still, and that, too, in a confined space?
The musician’s technique was to first restrain the monkey with a 100-foot rope. If the monkey tried to go outside of this range, he was stopped. He thought, “Okay, I’ll jump around in a 100-foot area.”
When he was tied with a 50-foot rope he thought, “I went 100 feet yesterday, today I’m restricted to this much.” So he jumped around in a 50-foot area.
When the monkey was finally limited to only 1 foot of rope, he sat quietly, “Why should I drive myself crazy? I’ll just sit here.”
The human mind has this same monkey-like nature. It roams far and wide. Our goal is not to tame it’s active nature, but to train it to roam in a particular area. This is done by gently tying it with the devotional rope of love.
In sitting meditation we cultivate a feeling a devotional relationship with God. In active meditation we can continue this in three ways:
- Embed your intention — Every person has a mission that guides his life’s activities. For example, very few people like to work, but they do it because their mission is to support themselves or their family. While they are at work, although this motive is hidden deep in their mind, it still guides their decisions and actions.Similarly, when we firmly understand the purpose of our life is God-realization, this intention deeply embeds itself in the mind. If cultivated properly, this subconscious devotional intention remains in all our activities, even when we are sleeping.
- Feel divine presence — in sitting meditation we visualize and feel our relationship to God’s personal form. In activity, take hourly breaks for 30 seconds or a minute and with open eyes sense the presence of your worshipped form of God or Radha Krishna. Simply feel you are not alone. Imagine them near or far, sitting, standing or in any position, in any mood of love.
- Share your awareness — After visualizing God’s presence, either feel He is watching you or that you are showing Him what you are doing.
- Avoid wrong association — your associations and environment will affect your feeling of divine connection. Be mindful and avoid those situations that divert your devotional intention.
There is no restriction of time, place and activity for this remembrance. It can be done anywhere, at any time. You do not need to sit in a particular position or have closed eyes. This very simple practice will recall the blissful feelings of your seated meditation and help to stabilize your devotional experience.
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Atithi Devo Bhava meaning in Hinduism and India
Views: 1,381 Atithi Devo Bhava, an ancient line taken from the Hindu scriptures and was originally coined to depict a visiting person whose...
Sanskrit Is More Than Just A Method To Communicate
Views: 1,128 -By Ojaswita Krishnaa Chaturvedi anskrit is the language of ancient India, the earliest compilation of sound, syllables and...
Significance of Baisakhi / Vaisakhi
Views: 2,146 Baiskhi is also spelled ‘Vaisakhi’, and is a vibrant Festival considered to be an extremely important festival in...
Navaratri: The Nine Divine Nights of Maa Durga!
Views: 2,840 – Shri Gyan Rajhans Navratri or the nine holy days are auspicious days of the lunar calendar according...
History of Vastu Shastra
Views: 3,214 Vastu Shastra (or short just Vastu) is the Indian science of space and architecture and how we may...
Significance of Bilva Leaf – Why is it dear to Lord shiva?
Views: 3,239 – Arun Gopinath Hindus believe that the knowledge of medicinal plants is older than history itself, that it...
Concept of Time and Creation (‘Brahma Srishti’) in Padma Purana
Views: 3,645 Pulastya Maha Muni affirmed to Bhishma that Brahma was Narayana Himself and that in reality he was Eternal....
Karma Yoga – Yog Through Selfless Actions
Views: 3,558 Karma Yoga is Meditation in Action: “Karma” means action and “yoga” means loving unity of our mind with...
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