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"There is nothing unattainable to the one who has the courage and who works hard."
(12.20.23, Kathāsaritsāgara)
Pratap Singh I, popularly known as Maharana Pratap, was a Hindu Rajput king of Mewar. He was titled as "Mewari Rana". According to Hindu calendar it was Tritiya, Jyeshtha, Shukla Paksha, 1597 Vikram Samvat, when He was born in Kumbhalgarh Fort, Rajasthan, to Maharana Udai Singh II and Maharani Jeevant Kanwar. He belonged to the Rajput Sisodia dynasty, known for their valor and indomitable spirit and valour.
He ascended the throne of Mewar at the age of 32. He is best known for his resistance against the powerful Mughal Empire, particularly during the reign of Emperor Akbar. Some of his notable achievements include:
- Refusing to accept Mughal authority and continuing to rule independently.
- Leading the famous Battle of Haldighati in 1576 against the Mughal forces led by Raja Man Singh, despite being outnumbered.
- Engaging in guerrilla warfare against the Mughals from the rugged Aravalli Hills after being exiled from his kingdom.
- Upholding the Rajput code of honor and chivalry throughout his life.
Maharana Pratap died at the age of 56 in Chavand, Rajasthan, after sustaining injuries. Though he could not reclaim Chittorgarh, the capital of Mewar, during his lifetime, his unwavering spirit and determination to preserve his kingdom's independence have made him an enduring symbol of Rajput valor and patriotism.
भारत माता की जय।।
"Listen, O King Yudhiṣṭhira, the most precious fortune, which the women of noble upbringing desire and cherish, that is what Princess Sāvitrī won for them all." (Vana Parva, Mahābhārta)
Sāvitrī was the daughter of King Aśvapati, who fell in love with Satyavān, son of King Dhumatsen despite his horoscope prediction, that his life will be too short. After marriage, Sāvitrī started Tapas for the long life of Satyavān. One day, Satyavān resting under a Banyan tree, suddenly died. Yamadhūta tried to take Satyavān away, but Savitri confronted and refused to give her husband’s body. At last, Yama appeared and requested her to let Him take away Satyavān’s body. Sāvitrī was still reluctant.
Hence, Yama offered two boons to Sāvitrī, namely the well being of her in-laws and of her parents. But she was still adamant and continued to follow Yama. As they neared Yama's abode, he offered Sāvitrī one more boon. She asked for children. He granted it. But how would it be possible for her to beget children without her husband.
Yama was stunned and realized Sāvitrī's love for Satyavān. Pleased with Her devotion, Yama restored Satyavān's life. Since Satyavān had given up and granted life under the Banyan tree, this day is known as 'Vat Sāvitrī Vrata'. The world recognized her as the great "Sati Sāvitrī".
Worshipping the Banyan tree and circambulating it 108 times tying threads around it and praying for the long life of their husbands, while keeping a fast is observed.
The story of Sāvitrī is told in the Mahabharata to illustrate the power of woman’s chastity and devotion to her husband, and is called pativratā māhātmya.
"Śanaiścara, who looks resplendent and majestic as that of a blue hill, who is the son of Suryanārāyaṇa (Sun) and the brother of Bhagavān Yama (Death). He, who is born to Cāyā Devī and Mārtanda (one another name of Surya). I bow down to the slow moving one."
Śani is the son of Sūrya and Cāyā, a servant who acted as a surrogate for Surya's wife, Sañjna. While pregnant with Śani, Cāyā fasted and sat under the hot sun to impress Śiva, who intervened and nurtured Śani, resulting in Him turning black in the womb, which angered Sūrya. When baby Śani first opened his eyes, the Sūrya went into an eclipse, temporarily turning Him black in Śani's own rage, thereby breaking Sūrya's Ahamkāra.
An extremely bad misconception is that Śani Deva instills hardships to a person during the Sāde Sāti (7 Year Cycle of Śani in a person's life). Śrī Kṛṣṇa makes it clear that, "Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions. All this is enacted by the modes of material nature (guṇas)."[1]
Hence, Śani merely gives the results of the Karma (actions) performed by the Jīvātmā. If the actions are good, He rewards them. If actions are evil, He punishes them, only to turn them towards Dharma. But if the actions themselves are disowned, then it is Karma Yoga, the Highest Yoga.
Yama gives the fruits of the actions, AFTER death, but Śani gives the fruits DURING one's life, to uplift them. He acts as a pointer, pointing individuals to explore within.
[1] Bhagavad Gītā 5.14
ऊँ शनैश्चराय नमः।।
"This (vow) is an axe (cutting) the tree in the form of sins, and is a wild fire to the fuel in the form of sins. It is the Sun (dispelling) the darkness of sins."
(Uttara-Khaṇda of Padma Purāṇa)
There was a king named Mahidhwaja, who was a kind-hearted ruler. But his younger brother, Vajradhwaja was exactly his opposite, whose heart was filled with malefic intentions against his brother and never liked his pious behavior.
He was always looking for an opportunity to kill him and attain his power and kingdom. He did that and buried his brother under a Peepal tree in a forest. Since Mahidhwaj had a premature death his soul took the form of a ghost used to wander beneath the Peepal tree.
One day, Ṛṣi Dhaumya was going through the same path and asked the king why his soul was still wandering, after which the king told his story. To help the King, the sage then observed the Apara Ekādaśī Vrata, after which the King's was able to get rid of the preta yoni and attain Mokṣa.
It is on this day that Bhagavān Trivikrama accepted the 3 gifts of Mahārāja Bali. Also, having observed this Ekādaśī, Mahārāja Yudhiṣtra and Pandavas emerged victorious in the Kurukṣetra War and garnered fame.
ऊँ त्रिविक्रमाय नमः।।
"You are the destroyer of evil (stained with their blood), O Goddess of Freedom
Life is to die for you, Death is to live without you. All creation surrenders unto you!"
-Veer Savarkar
Vinayak Damodar Savarkar, commonly known as Veer Savarkar, was a prominent freedom fighter, poet, writer, and politician. Born in 1883 in Maharashtra, Savarkar was a fierce advocate of Hindutva and played a crucial role in the Indian independence movement.
Savarkar was deeply involved in the fight against British colonial rule. He founded the revolutionary organization Abhinav Bharat Society and was associated with the India House in London, which aimed to incite rebellion against British rule.
He was also a prolific writer, and his works include the seminal text "The First War of Indian Independence," which provided a detailed account of the 1857 uprising. His poetry and essays inspired many young Indians to join the freedom struggle.
Savarkar's concept of Hindutva, detailed in his book "Hindutva: Who is a Hindu?", emphasized Hindu cultural identity and nationalism. This ideology has continued to influence Indian politics and society.
Savarkar's relentless struggle against the British came at a great personal cost. In 1909, he was arrested for his revolutionary activities and sentenced to life imprisonment. He was sent to the Cellular Jail in the Andaman and Nicobar Islands, known for its brutal conditions. There, he endured unimaginable hardships. Shackled in chains, he was subjected to inhumane treatment and torture. The dank, dark cells and the grueling manual labor were intended to break his spirit, but they only strengthened his resolve. Despite the severe punishments and solitary confinement, Savarkar continued to inspire his fellow prisoners with his indomitable will and unwavering patriotism.
After his release from prison, Savarkar became involved in the Hindu Mahasabha, promoting his vision of a Hindu nation.
जननी जन्मभूमिश्च स्वर्गादपि गरीयसी।
वन्दे मातरम्।।
"Nārada Rși! Prahlāda, son of Kayādhu, held steadfast faith in your teachings of Bhagavān's omnipresence and unwavering support for His devotees. He remained faithful even in dire circumstances, earning Bhagavān Śrī Narasiṃha's blessings. Similarly, Prince Dhruva, guided by your wisdom, ascended to Dhruva Loka. You, a beacon of generosity and auspiciousness, bestow blessings that foster constant remembrance of the Supreme Consciousness. I offer my salutations to you, O divine son of Brahmā Deva!"
(Nārada Stuti)
As per the Purāņas, Nārada Mahaṛṣi was the son of Brahmā, born from his lap. Brahmā Deva mentally created the famous saptarṣis, Marīci, Aṅgiras, Atri, Pulastya, Vasiṣṭha, Pulaha and Kratu. From Brahmā’s anger was born Rudra, from his lap Nārada, from his right thumb Dakṣa, from his mind Sanaka and others and from his left thumb a daughter called Vīraṇī. Dakṣa wedded Vīraṇī.
It was Nārada Mahaṛṣi who gave the inspiration to Vālmīki Ṛṣi for the composition of Rāmāyaṇa. Devarṣi’s curse was also one of the causes for Rāvaṇa’s death. It was He who told Kaṃsa that Śrī Kṛṣṇa was in Ambāḍi. Nārada Bhakti Sūtras is a manual on Bhakti Yoga, which discusses in a practical way, the nature of love for God and the methods of cultivating such love, in order to experience supreme joy, fulfillment and freedom in life.
ऊँ नमो नारायणाय।।
"Attainment is not only achieved in forests, the salvation of ascetics can be accomplished, even in a city; thought and effort are the true means."
(Buddha Carita by Aśvaghoṣa – 9.18)
Bhagavān Buddha is the founder of Buddhism. According to the Purāṇas, In a battle the Devas, defeated by the Asuras, approached Bhagavān Viṣṇu with their grievance. Mahāviṣṇu incarnated as the son of Śuddhodana with the name Gautamabuddha (Siddhārtha). Then he went to the Asuras and made them reject the Vedas and the laws thereof. All the Daityas (Asuras) became Buddhists.
According to the historical evidences, Siddhārtha was born to King Suddhodhanā of Kapilavastu in ancient Nepal, and was raised in luxury and shielded from life's hardships. Once by chance he happened to see a sick man, an old man and a dead body. The sight made him thoughtful. He began to think upon a way to remove sorrow and pain from the world and to bring about peace and comfort.
At the age of sixteen he made Siddhārtha marry Yaśodharā. A son was born to them. But the mind of Siddhārtha was restless, distressed and agitated. One day Siddhārtha discarded everything and went out of the palace alone. Once on a full-moon day in Bodh Gaya, while he was sitting in meditation under a Bodhi Tre, he got 'Bodha'. (insight or conviction). From that day onwards he began to be known by the name 'Buddha ("Awakened One"). He was thirty-five.
His teachings, the "Four Noble Truths", elucidate suffering's nature, cause, cessation, and the path to liberation. To attain Eternal Bliss one should be true and righteous in thought, deed and word and that 'Not Killing' was the foundation of righteousness. Buddhism holds that "Atman" (soul) does not exist, and "An-atman" (non-self) is self-evident. The ultimate goal of spiritual life is "Nirvana", which is the cessation of suffering that occurs when craving, aversion, and ignorance.
Gautama Buddha entered Mahā Samādhi at the age of eighty.
बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि।
"When the Suras (Devas) and the Asuras (Demons) were churning the Ocean with the Mandarachala mountain,
The All-Pervading Consciousness supported that mountain on his back in the form of a Kamattha (Tortoise), during His Eleventh incarnation."
(Śrīmad Bhāgavatam - Skanda 1 - 3 1.3.16)
Long ago when Durvāsas visited Swarga, He presented Devendra with a garland made of flowers of exquisite fragrance. Indra tied it on to the tusk of Airāvata (the elephant of Indra). When the beetles which gathered on the garland for honey became a nuisance, Airāvata destroyed that garland. Durvāsas who got angry at this cursed the Devas as a whole that they would get wrinkles and grey hair. Devas were advised by Mahāviṣṇu that if they got Amṛta from the Kṣīra Sāgara (Sea of Milk) by churning it they could escape from this. Accordingly the Devas called the Asuras for help.
They made use of the Mountain of Mandara as churndrill and the Vāsuki Nāga as churning rope, and the churning commenced. The Devas took hold of the tail of Vāsuki and as the churning was proceeding the churn-drill, the mountain of Mandara, having no fixation at the bottom sank down. Then Mahāviṣṇu took the form of Kūrma (turtle), and got under the Mandara mountain and lifted it up on his back. By the force of lifting it went higher and higher up. Then Mahāviṣṇu took the form of an eagle and sat on the top of the mountain and it came down a little and placed itself in the right position.
ॐ कूर्माय नम:।।
"I pray to the Bhagavān Narasiṃha, the Master of humans, Avatāra of Paramapuruṣa-Viṣṇu, who has long arms, lotus like eyes and who had his lotus feet worshipped by the rulers of earth (like Prahlāda)."
(Mārkaṇḍeya Purāṇa)
Narasiṃha Jayantī celebrates the birth of Bhagavān Narasiṃha, an Avatāra of Mahā Viṣṇu.
It marks Bhagavān Narasiṃha's manifestation to protect his Bhakta, Prahlāda from his tyrannical father, Hiranyakaśipu, an Asura king, overprided with his almost invincible boon from Brahmā. Prahlāda was a great Bhakta of Bhagavān Viṣṇu, due to Nārada Mahaṛṣi.
Anger overpowered Hiraṇyakaśipu. Prahlāda was thrown before mad elephants, venomous snakes were employed, He was put in blazing fire. But nothing could harm Prahlāda, who was in the Supreme Bliss of Bhagavān Viṣṇu. Finally, Hiraṇyakaśipu kicked at a stone pillar close by and asked him, "Is your Viṣṇu in this pillar?" Prahlāda replied, "My Viṣṇu is in Pillar and in fibre". Before he had finished, the Pillar broke open and Bhagavān Narasiṃha in the shape of a lion-man appearanced.
Hiraṇyakaśipu was pushed to the ground and his heart was opened with His fierce claws. He pulled out the intestines of Hiraṇyakaśipu and wore them round his neck as a garland and roared loudly. Prahlāda, with songs of praise and chanting of hymns of adoration pacified the stormy Narasiṃha and bowed low down before him. The Narasiṃha was pleased with the devotion of Prahlāda. According to Viṣṇu Purāṇa, Prahlāda had asked Him to resolve the sins of Hiraṇyakaśipu, and there was a sense of compassion between Prahlāda and His father, who later died.
The symbolism of Bhagavān Narasimha and Prahlāda, stands as a powerful metaphor for the victory of Dharma over Adharma and the unwavering strength of Bhakti. The half-man represents the Jīvātmā and the half-lion, the Paramātmā. Prahlāda is a pointer to the Bhakti path. One may be born as an Asura, but there is redemption if one has Bhakti and Dharma. He is a perfect example of Śaraṇāgati – surrender.
ॐ श्री लक्ष्मीनृसिंहाय नम:।।
"Sacrifices and the like, so also (visits to) holy places, gifts are not equal even to the sixteenth part (of the religious merit given by Mohinī Ekādaśi). By reciting it and listening to (its account) a man would obtain the fruit of (the gift of) a thousand cows."
(6.49.39, Padma Purāṇam)
Kingdom of Bhadrāvatī, ruled by Dhṛtimān, was on the bank of River Sarasvatī. Dhanapāla, a Vaiśya of that country had five sons: Sumanas, Dyutimān, Medhāvī, Sukṛta and Dhṛṣṭabuddhi. Dhṛṣṭabuddhi turned out to be a wicked man. Going after many women, keeping company with wicked people, gambling, wandering about in search of prostitutes, not worshipping Devas, Pitrus or Brāhmaṇas, wasting the money of his father, eating untouchable food, drinking liquor and such other acts, he indulged in. So his father turned him out of the house. He sold the ornaments he had on his body. When that was finished the harlots also evaded him. He had no money or clothes. When he became tired with hunger and thirst he began stealing in that city. The King’s men caught him. Finally, he was banished to the forest and with a bow and arrows he lived by hunting, feeding on flesh of deers, pigs, etc.
Dhṛṣṭabuddhi happened to reach the Āśrama of Kauṇḍinya Muni. It was the month of Vaiśākha. While Kauṇḍinya Muni was coming from the Gangā, having taken bath, a drop of water fell on Dhṛṣṭabuddhi from the wet cloth of the hermit, and consequently his sins were washed off. He fell before the hermit and requested him to instruct him in the way of attaining Swarga. The hermit advised him to observe the fast of Vaiśākhaśuklaikādaśī known as Mohinī. Accordingly he observed the fast and became sinless. Invested with a divine form he entered the realm of Bhagavān Viṣṇu.
ॐ नमोः नारायणाय॥
"I salute you, you are like the sister of Caṇdra (in beauty), you are Sītā, who is beautiful in her entirety, you are an abode of Dharma, full of compassion and the mother of Vedas (Ātma Vidyā)."
(6th Śloka, Sītā Stutī)
Sītā Navamī (also known Jānkī Navami or Sītā Jayantī) is the birthday of Sītā Devī, one of the divine incarnations of Lakṣmī Devī. It is observed on Vaiśākha Śukla Navamī, the ninth day in the bright half of the month of Vaiśākha.
Vedavatī was a beautiful woman (daughter of Kuśa-dhvaja), whose story is told in the Rāmāyaṇa; she became an ascetic, and being insulted by Rāvaṇa in the wood where she was performing her penances, destroyed herself by entering fire, but was born again as Sītā or [according to] to other legends, as Draupadī or Lakṣmī), [Rāmāyaṇa]
The supernatural daughter of Janaka is Devī Lakṣmī Herself. She is the wife of Rāma was was discovered by Sīradhvaja (Janaka) when ploughing the earth for a sacrifice. In Her svayamvara, Rāma broke the dhanus of Śiva. Ravished by her beauty Rāvaṇa took her to Lankā and kept her under a śiṃśupa tree, who was later recovered by Rāma. Ever devoted to her Śrī Rāma, enjoyed his company at the capital.
In the sacrifices she gave away all her things as gifts except saumāṅgalya. She bore the water jar when Bharata carried the Pādukā. She garbered the respect of, to Brahmanas and elders. She was sent to Vālmīki's hermitage though pregnant as Rāma heard a citizen speak ill of her stay in Rāvaṇa's palace. Later, She gave birth to Kuśa and Lava and finally, after entrusting her sons to the care of the sage, she entered the bowels of the earth.
ॐ राघवप्रियायै नमः ।
"Homage to this serene Vidyāraṇya Muṇi, who holds aloft the torch of discrimination, Knowledge of the Real form unreal and helps the devoted across the sea of birth!"
Vidyāraṇya Muṇi (lit. “forest of learning”) was a great spiritual master, born, around 1300 CE at Śālivāhana in South India, into a Brahmin family. He who was responsible for the building up of the Vijayanāgara empire in its with the help of Harihara-1 and Bukka Raya 1 (commonly referred to as Hakka Bukka). He was the spiritual preceptor of the earliest Vijayanāgara monarchs, who later served as a mentor and guide to three generations of kings, who ruled over the Vijayanāgara Empire.
He is the author of Jīvanmuktiviveka, Dṛgdṛśyaviveka, Sarvadarśanasaṃgraha and the famous Vedāntapañcadaśī one of the most popular philosophical treatises of the Advaita system of philosophy. Vidyāraṇya’s blessings bore ample fruit when Sāyanācārya the minister of Harihara II expounded the intricate meaning of the four Vedas, as Sāyana’s commentary of the Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda are famous, later translated by Max Muller.
Vidyāraṇya Muṇi will long be remembered as the 12th Jagadguru of the Śṛṅgerī Śāradā Pīṭam, which was established by Ādi Śaṅkarācārya. Of all his famous works, the biography on Ādi Śankara, titled Mādhaviya Śaṅkaradigvijaya is perhaps the most famous and circulated books.
He attained Mahāsamādhī in 1391. He was a great Muṇi who helped in preserving Sanātana Dharma.
"O Devī! Your waters are as sacred as “Caraṇāmṛta” of Śrī Hari. Your waves are white like snow, moon and pearls. Please wash away all my sins and help me cross this ocean of Saṃsāra."
(Gangā Stotram)
On the occasion of Gangā Saptamī, the Hindu pilgrimage places where Gangā Devī passes including Trivēṇīsaṃgama in Allahabad and Hṛṣīkeś.
The legend and significance of Gangā Saptamī are mentioned in the ‘Padma Purāṇa,’ ‘Brahmā Purāṇa’ and ‘Nārada Purāṇa.’ Devī Ganga first descended to Earth on ‘Gangā Dussehra.’ Bhagīratha started to lead her to the ashes of his ancestors, after releasd from matted locks of Bhagavān Śiva. On the way, Her flow disturbed the peace of Ṛṣi Jahnu. He absorbed her into his Kamaṇḍalu (water pot). It took Bhagīratha’s entreaties to release her again as Jānhavī, the daughter of Jahnu. He released Gangā once again on the day of Vaiśākha Śukla Pakśa Saptamī. Hence, this day is celebrated as a rebirth of Devī Gangā and also known as ‘Jahnu Saptamī.’ This is the story of her descent.
Gaṇ means “knowledge”. Gā means “to move”. Therefore Gangā represents “the Eternal Flow of Spiritual Knowledge”. She is the personification of Srutī Devī (Vedas). The ‘vāhana’ (vehicle) of Gangā Devī is a crocodile, which symbolises ‘Spiritual ignorance’. Gangā Devī seated on the crocodile represents the destruction of ignorance with the help of Spiritual Knowledge. To partake a drop of this Knowledge is to transcend and move beyond name, form, attributes, activity and reach the realm of Highest Experience: the State of Enlightenment
ॐ ह्रीं श्रीं नमो भगवति गङ्गदयिते नमो हुं फट्।।
"That Īśvara is perfect, a holy friend, the master of Prāṇa (life force). He is extremely merciful and the Prāṇa of all living beings is in his hands."
(Sūrdās ke Pad)
Sūrdās ji was born in the year 1535 in a village named Sihi near Delhi, in a poor Brahmin’s family. He was born blind and because of this he was neglected by his family. This generated a feeling of dispassion in Him and so left his home and started living under a peepal tree near a beautiful lake. He was just 18.
Later he reached Gau ghat, near the Yamunā banks in Mathura. Here he came across Śrī Vallabhācārya, who accepted Him as His disciple and recited to Him, Kṛṣṇa's Līlās, which occupied his heart and mind, inspiring Him to create and sing poems on the life of Śrī Kṛṣṇa. Later Sūrdās ji along with his Guru left for Gokul from Gau ghat. He used to compose and sing the hymns based on Krishna leela to his Guru.
After sometime Sūrdās ji with his Guru Dev went to Govardhaṇa from Gokul. Here he saw Śrī Nāth ji’s temple and decided to spend the rest of his life in the holy feet of Bhagavān. By the grace of his Guru, he got the opportunity to sing the hymns for God at the temple. His daily routine was to visit Śrī Nāth ji’s temple and with great love and devotion offer Bhagavān new hymns.
Though Sūrdās ji was blind, he used to get the Divine Darśana (sight) of Śrī Kṛṣṇa and Rādhā Rāṇī and could actually tell the attire worn by Bhagavān.
Sūrdās ji suffered a serious illness at the age of 103, and two years later he passed away in 1584 CE to attain the divine abode of Śrī Kṛṣṇa.
His works include the Sur Sāgar, Sahitya Lahiri, and Sur-Saravali. He propagated the Śuddhadvaita school of Vaiṣṇavism just like His Guru, Śrī Vallabhācārya.
"I pray Rāmanuja, the Yatirāja, who shines with a Yajñopavītham on His chest, with the Ūrdhavapuṇdram on his forehead, being the fruit of the Good deeds of all worlds, holding a Tridaṇḍa in his hands and finally has a tuft of hair on the Head. He is the guide of Bhāgavatas, surrendered unto Him, guaranteeing for their Mokśa."
~Yatirāja Saptati by Vedānta Deśika
The great devotee of Bhagavān Viṣṇu, Śrī Rāmājunjācārya was a great scholar-saint, theologian and chief exponent of the Viśiṣṭadvaita School of Vedānta or qualified non-dualism.
Heavenly Stars rarely descend on Earth and Śrī Rāmānujācārya was one such human manifestation who lit the path of bhakti. Born in Sriperumbudur, Tamil Nadu, in 1017 A.D, dedicated, he left no stone unturned in dispelling darkness from the minds and lives of people by inculcating the Vaidika way of life into society.
"Salutation to the lineage starting with Bhagavān Śiva, with ĀdiŚaṅkara as the connecting node and all the Gurus in tradition thereafter."
Bhagavatpāda Śaṅkara, well known as the greatest exponent of advaita vedānta, was born to Āryamba and Śivaguru, a Nambūdiri Brāhmaṇa who belonged to the Taittirīya Śākhā of the KṛṣṇaYajurVeda. Śaṅkara’s birthplace was Kalady in Kerala, on the banks of the Poorna river.
His yajñopavita was done at the age of five years. Within two to two and a half years of this, he became learned in all the Śāstra-s. After taking the blessing of His mother, at the tender age of eight, He walked by foot to Oṅkāreśvara in Madhya Pradesh, where He took refuge at the lotus feet of His guru Yogendra Śrī Govindapadacārya where Śaṅkara received his saṃnyāsa dīkṣa from Him on the banks of the sacred river Narmadā.
By the age of sixteen he wrote commentaries on the Gītā, Brahmasūtra, and the ten main Upaniṣad-s. He also wrote books explaining the terminology of the shastras, called Prakaraṇa. Vivekachuḍamaṇi, Tattva Bodha, and Aparokṣānubhūti are some examples of the Prakaraṇa texts. He has composed several devotional sūkta-s and stotra-s in praise of Bhagavan Viṣṇu, Śiva, Śakti, etc.
Read more: https://tulasi-vanam.com/bhagwatpad-sri-adi-shankaracharya/
"Sixth in the line of Avatāras, the Īśvara (incarnated as Paraśurāma) seeing the Kings hostile to the Brāhmaṇas.
Becoming enraged, thrice-seven times (i.e. Twenty-one times) he made the Earth free from the Kṣatriyas."
(Book 1.3.20, Śrīmad Bhāgavatam)
Paraśurāma was born as the younger son of sage Jamadagni of his wife Reṇukā. He spent his childhood with His parents in the Āśrama. For mastering Dhanurvidyā, He went to the Himālayas and did penance to please Śiva for many years. He was Rāma until then and became Paraśurāma because among the weapons given to Him by Śiva was a weapon named Paraśu (axe). He got on his way a disciple named Akṛtavraṇa, and lived in an āśrama.
The most important event of his life was the total extermination of the Kṣatriyas.
The Bhārgavas (descendants of Bhṛgu) were for generations the family preceptors of the Hehaya kings, who were, then, was the most powerful kingly lineage. Kārtavīryārjuna, a valorous Hehaya king, and disciple of Dattātreya Muṇi and his team after hunting, feasted at Mahaṛṣi Jamadagni's place. The king wanted to take Kāmadhenu and Suśīlā (calf) present there. Unwilling to let go,
Kārtavīryārjuna, a valorous Hehaya king and disciple of Dattātreya Muṇi, after hunting, visited Jamadagni's āsrama where the sage welcomed them with a feast. The king desired Kāmadhenu, but Jamadagni refused. The minister, Candragupta, forcibly took the cow, beating Jamadagni's death. Śukramuni revived Jamadagni invoking the art of Mṛtasañjīvanī.
Paraśurāma vowed that he would bring the calf soon and taking with him his disciple Akṛtavraṇa he left for the city of Māhiṣmatī, the abode of Kārtavīryārjuna. After a grim battle and killing Kārtavīryārjuna and many of his followers, He brought back the calf. For atonement of the pāpa of this massacre, Jamadagni advised Him perform penance in Mahendragiri. Taking advantage of Paraśurāma's absence, Śūrasena son of Kārtavīryārjuna, with his followers went to the āśrama of Jamadagni and chopped off his head
From that moment onwards started Paraśurāma’s fierce onslaught of mass massacre of the Kṣatriyas. Even the embryo in the wombs of Kṣatariya women were destroyed. By that time Paraśurāma had made twentyone rounds around Bhārata killing the Kṣatriyas. Samantapañcaka is Kurukṣetra itself where Paraśurāma stored the blood of the Kṣatriyas he killed in the twentyone rounds of killing in five lakes.
Fore atonement, Paraśurāma gave away all his riches and lands He had won, as gifts to brahmins. To continue living, he threw his axe and raised the present day Kerala. He is supposed to live there even today and this land is called Paraśurāmakṣethra.
He is considered as one of the seven Cirañjīvīs.
ॐ रां रां परशुहस्ताय नम:॥
"Akṣaya Tṛtīyā is that day on which any dāna given, japa performed or any good deed done, yields akṣaya (inexhaustible, endless) puṇya."
(Viṣṇudharmottarapurāṇa)
The Akṣayatṛtīyā is regarded as one of the holiest tithis of a year. It is the third day of bright fortnight (śuklapakṣa) of the month of Vaiśākha (April-May). One who observes a vrata in this auspicious day begets inexhaustible fruit of all his good deeds. The progeny of the devotee will be unlimited and the good deeds of the person will never come to an end. This vrata is known as Akṣayatṛtiyāvrata. It is described in the Matsyapurāṇa that one who observes a fast in the third day of bright fortnight of Vaiśākha attains imperishable fruits of his all good deeds.
The stories of Akṣaya Tṛtīyā are many according to Purāṇas.
Padma Purāṇa speaks of a story of a goldsmith named Devadāsa and a prostitute named Rūpavatī, who were reborn as Ambarīṣa and his wife Kāntimatī due to the merits of Akṣayatṛtiyāvrata, who had observed in their previous birth.
Skanda Purāṇa tells the story of Indra, who after defeating Bali, went to the hermitage of Utathya and forcibly enjoyed (the sage’s) wife and was laughed at by his disciples for running away. Ashamed of his acts, He entered a cave of Meru during which, the Daityas conquered Swarga. Advised by Bṛhaspati, Indra observed the Akṣayatṛtiyāvrata and regained the Mantra Śakti, lost due to his shameful act and thus, regained Swarga.
Stories of Akṣaya Pātra, Kṛṣṇa and Sudhāma, beginning of Treta Yuga, and many are there, but at core of all stories and legends, unwavering Bhakti towards Madhusūdana is the takeaway. The Sanskrit word 'Akṣaya' comprises of 'A' (not) and 'Kṣaya' (erode), meaning "that which does nor decay, diminish or erode." Results of an activity on this day do not diminish. Instead, they multiply. Hence, Yajña, Dāna, Tapa and Puṇya Karmas performed today are extremely beneficial.
ऊँ नमो भगवते वासुदेवाय।।
"Deva Loka, worlds of Devas and Martya Loka, world of Mortals is not anywhere else, you see!
Speaking Truth is Deva Loka! Speaking Untruth is Martya Loka! Good conduct is the Swarga (Heaven) ! Bad conduct is the Naraka (Hell)!
O Kūdalasaṅgama Deva (Śiva), you are the witness!" (A Vachana by Basavaṇṇa)
Basavaṇṇa was born in Bagewadi in 1131, a town in Hungund taluk in Bagalkot district (former Bijapur district) of Karnataka and belonged to Kamme (Smārtha) Brahmin community. He spent ten years with his Guru (Īśānya Guru) in Kūdala Saṇgama and completed study of Vedas, Purāṇas, Śāstras, etc. He had thorough knowledge of Sanskrit and Kannada.
During the reign of Kalyāni Cālukya, ill-culture, deceiving in the name of God towards the illiterate innocent non-Brahmins, women discrimination, superstitions, and Varna based discrimination was prevalent. Brahmins though literate were committing the same sins like ill-literate non-Brahmins by offering goat as sacrificial animal. Eternal Principles of Dharma was getting lost. Hence, Basavaṇṇa decided to reform the society to bring an end to such violence and injustice.
At 24 years, Basavaṇṇa had become the Mahāmantrī. His house was called Mahāmane (Great House) were free food was served to the guests everyday. He organized ‘Anubhava Mantapa’ (Spiritual Academy) for philosophical discussions. Barbers, cobblers, fishermen, etc were part of it. Vachana Literature, encompasses the teachings of Basavaṇṇa, which is the nectar of Upaniṣads, with simple, realistic metaphors and analogies. “Kāyakavē Kailāsa” which means “to work is to be in the Śiva's Kingdom” is central to His teachings.
He attained Mahāsamādhī in Kūdala Saṅgama at the age of 62. From the Vachana Sāhitya, it can be said that Basava laid the foundations of a movement that united "Vedic with Tāntric practice, and Advaitic monism with effusive Bhakti devotionalism."
"Those who observe Varūthinī Vrata on this Ekādaśi, get Soukhya (Happiness) and Soubhāgya (Good fortune). It results in the destruction of various pāpakarmās."
(48.3 Adhyāya, Uttara-Khaṇḍa, Padma Purāṇam)
Śrī Kṛṣṇa, while addressing to Yudhiṣtra, says that upon observing the Varūthinī Vrata by reciting (about) it and by listening to (the account of) it -
- Māndhātṛ (Ancient king of Sūryavaṃśa (Solar Dynasty), son of Yuvanāśva, fostered by Indra), and many kings like Dhundhumāra (A king of the Ikṣvāku Dynasty) attained Swarga.
- Bhagavān Śiva became free from the sin of (breaking) the skull of Brahmā, ie, Sin of Brahmahatya.
- The influence of Śani Deva reduces and would obtain the fruit of (the gift of) a thousand cows. The Vrata is equivalent to the gift of Knowledge. Being free from all sins, he is honoured in Viṣṇu Loka.
Those who, having kept awake at night, have worshipped Viṣṇu, are freed from all sins and reach the highest position. Therefore, those who are afraid of sins, should observe it with all efforts.
"Whatever you do for fulfilling your duty, do it with complete reliance on Śrī Kṛṣṇa only otherwise it will become double in load. So in this way everything is told knowing which, there should not be any doubt." - Bālabodha, 19th Śloka
Śrī Vallabhācārya Mahāprabhu succeeded His ācārya Śrī Viṣṇusvāmin. He was born, it is said, in the forest of Campāraṇya in 1479.
The famous teachings found in his Śrī Subodhini, Anubhāśya and numerous other devotional and Vedāntic texts have shed light upon the inner meanings of Śrīmad Bhāgavatam.
Settled in Benares, He composed seventeen works, the most important of which were a commentary on the Vedānta and Mīmāṃsā Sūtras and another on the Bhāgavata-Purāṇa.
His works inculde - Subodhiniji (a commentary on Bhāgavata Purāṇam), Navaratnam, Panchapadyani, and many more.
The Puṣṭimārga, the “Path of Grace” of Śrī Vallabhācārya, is followed today by tens of millions of people. This school is unique within Vaiṣṇavism for its philosophy of Śuddhādvaita (“pure non-dualism"). It teaches that Kṛṣṇa is everything, and everything is Kṛṣṇa.
Śrī Kṛṣṇa is Nirguṇa (transcendental, impersonal, without attributes) in that He is totally free of all material attributes, yet Saguṇa (immanent and formed) because He is replete with divine qualities.
Śrī Vallabhācārya has instructed: “Focus the mind on Śrī Kṛṣṇa by means of Brahmavāda, the teaching that everything is Śrī Kṛṣṇa. One who is established in the Path of Śrī Kṛṣṇa is free from the world. Therefore, one should reflect upon Him Who is in the ocean of joy within one’s Ātma.”
When Vallabhācārya was 52 years old, Śrī Kṛṣṇa requested him to return to His Eternal Abode. He dwelt on the bank of the Gangā in Kaśi without taking water and food. He entered the Gangā, singing the “Gopi Gītā,” the Song of the Gopis. In the presence of thousands of people, he merged into the divine fire from which he once appeared.
"Intelligence, strength, fame, courage, fearlessness, disease-free health, determination and articulateness of speech, will all last forever if you meditate on Bhagavān Hanuman at all times."
The best introduction of Hanuman ji has to be that He is the greatest Bhakta of Bhagavān Rāma. He was born to Rāja Kesari and Devī Anjanā. While Bhagavān Rāma was the 7th Avatāra of Mahā Viṣṇu, Hanuman ji is the 11th Avatāra of Bhagavān Śiva.
Bhagavān Rāma describes Hanuman ji as the "Only one versed in the Ṛg-Veda and, who is conversant with the Yajur and the Sāma Vedas, and has studied Vyākaraṇa (Grammar) thoroughly. Sundara Kanda of the Rāmāyaṇa is attributed to Hanuman ji as undertakes a seemingly impossible mission of crossing over the vast ocean and enter into the kingdom of Lanka and find Sītā Devī.
Hanuman ji exemplifies - Unwavering Devotion, Selfless Service, Strength and Perseverance, Wisdom and Intelligence, and Humility. He signifies the training and surrender of the senses. This is done to serve our Dharma. Senses are like monkeys, who, if not trained, can make your mind totally distracted and fragmented. However, when trained, this monkey will be very powerful and will serve all your worthy desires.
जय बजरंग बली।।
"You have established this un-paralleled Tīrtha (Four Fold Jain Sangha). Your austerities were intense. You have attained the ultimate enlightenment, wealth of knowledge, patience, glory, grace, and peace. Oh! Bhagavān Bhagavān, please guide me on the path to liberation."
- Vīraḥ Sarva Sūtra
Mahāvīra, the twenty-fourth or the last Jina is the greatest of all the Tīrthaṃkaras. His position is of unchallenged eminence in the Jaina religion, history and iconography. Being the Lion among the Jaina prophets, rightly given was his emblem of a lion.
Vardhamāna was born of a royal family of Videha (North Bihār), his father Siddhārtha of the Ikshavaku Dynasty, the ruling prince of Kuṇḍapura, and his mother Triśalā. Legend has it that He was actually born of Devanandā of the family of Jālandhara, wife of Ṛṣabha Datta, a Brāhmaṇa, but Indra finding that a Jina ought not to take his birth in a Brahmin family, according to tradition, transferred the foetus to the womb of Triśala, a Kṣatriya lady of royal family.
Thirty years he lived as a house-holder, but after his parent’s death, he was determined to take the ascetic life. He renounced everything, all his gold and jewels, distributing them in charity and dividing them among his relatives. He then proceeded to the Park called Sārathi-Khaṇḍa and there under the Aśoka tree, he stripped himsell of all his garments and entered upon an ascetic life of severest penances and austerities.
According to Guṇabhadra’s Uttarapurāṇa, Mahāvīra became a Siddha in the month of Kārttika, kṛṣṇapakśa-chaturdaśi and Svātinakśatra. Thus, Mahāvīra attained Nirvāṇa on 22 nd October 1189-88 BCE.
He made religion simple, free from ritual complexities. His teachings enabled even a common man to attain the Self Realisation.
Śrī Kṛṣṇa said, "A faithful man who observes the auspicious vow of the Kāmadā (Ekādaśī) obtains his desired (objects) in this and in the next world. This (vow) is pure, purifying, and destroys great sins." - Uttara-Khaṇda 63.4, Padma Purāṇam
As per Padma Purāṇam, Saptaṛṣi Vasiṣṭha tells the story of story about a man named Lalita and his wife Lalitā to Maharaja Dilīpa. The man was a singer and his wife was a dancer. Lalita was one day cursed by a Puṇḍarīka, the king of the nāgas, who ruled Nāgapura and turned him into a Rākṣasa (demon).
A heartbroken Lalitā looked for the help of a Ṛṣi named Śṛṅga for help, who told Lalitā to observe Kāmadā Ekādaśi and offer the fruits of her fast to Viṣṇu as that was the only way to get rid of the curse.
Lalitā followed the Ṛṣi's instructions and Viṣṇu was pleased with her devotion. Resulting in him removing the curse on Lalita. He transformed back to human and both husband and wife continued to live in peace.
“Salutations to Rāma, to Rāmabhadra (the virtuous one), to Rāmacandra (the one as pleasing as the moon) mentioned in the Vedas, and to the seer among the Raghus. Salutations to the Scion of the Raghus, the husband of Sītā."- Śrī Rāma Rakṣā Stōtram
Rāma Navamī or the birthday of Bhagavān Rāma falls on the 9th day of the bright fortnight of the month of Caitra (March-April). Rāma, an avatāra of Bhagavān Viṣṇu, embodies a Dharma (righteousness, courage and valour). Unlike other avatāras, Rāma's portrayal in the Śrīmad Vālmiki Rāmāyaṇa emphasizes his unwavering commitment to Dharma.
The Rāmavatāra serves dual purposes: offering a model for the ideal human and teaching bhakti, a personal relationship with the divine, exemplified by devotees like Bhagavān Hanuman and Vibhīṣana.
Devotion to Bhagavān Rāma is a great purifier of the heart. From devotion arises knowledge. From knowledge comes the realisation of the pure Self. Knowing this perfectly, one goes to the Supreme Abode and merges in the Supreme Self.
May his teachings guide our spiritual journeys, inspiring us to embody noble qualities.
जय श्रीराम।।
"(I Worship Devī Siddhidātrī) (Who is served) starting with Siddhas, Gandharvas, Yakṣas, Asuras and Amaras (Devas),
Who is served by everyone, always (for obtaining Siddhis); May we (also) be the receiver of Blessings of that giver of Siddhis, Who is known as Siddhidātrī. "
We arrive at the ninth and final form of the Devī, Siddhidātrī, who Grants Perfection. The ninth day is the most prominent, as this is the final and concluding day of Durgā Pūjā, as well as the celebration of Rāma Navamī.
"Siddhi" means accomplishment, but in the context of spirituality, it is said to be the attainment of supernatural powers, psychic powers, and intuition (Ashta Siddhis). “datri” means giver. So She is the giver of attainment and achievements to sincere devotees.
Bhagavān Śiva had achieved all 8 Siddhis through his devotion to Devī Siddhidātrī. Because of this, She comes out of Śiva's left side as Śakti and in this form, Śiva is known as Ardhanārīśvara.
Devī Siddhidātrī rules over all the seven Cakras. Hence when a devotee's mind, intellect, and heart has been cleansed, they would get siddhis. She provides direction and energy to planet Ketu, hence governed by Her. Peacock green is the colour associated with Her.
ॐ देवी सिद्धिदात्र्यै नमः॥
"(I Worship Devī Mahāgaurī) The White-Complexioned One, Who is abiding on a Bull and wearing White Clothes; Who is Pure and Bright,
O Devī Mahāgaurī, Please bestow Your Auspicious Blessings on me, You Who are the giver of Delight to Mahādeva."
Devī Mahāgaurī is worshipped on the 8th day of Navarātri. The root “Maha” means great, and the word “Gaurī” means white or light. So, Mahāgaurī is the Devī who is extremely white or the Great Radiant Light. As a Mother, she takes care of Her children‘s karma and sins, fulfills their desires, and removes fear and sorrow, leading them to the path of virtue and self realization.
Mahādeva would call Pārvatī Devī “Kālike” because She was dark in colour. Once, after Pārvatī Devī did intense tapasya, Mahādeva was so pleased with Her that He showered Her with Gangā water. After that, She became a pure white colour, totally illuminated.
Devī Mahāgaurī resides in the Sahasrāra Cakra (Crown Cakra). Rāhu is governed by Her and is associated with the colour Purple. Therefore, Kālarātrī Devī and Mahāgaurī Devī work as a team – they are “two sides of the same coin,” so to speak.
ॐ देवी महागौर्यै नमः॥
(I Worship Devī Kālarātrī) Who is having a single braid of Hair (Ekavenī), Who is wearing Hibiscus flowers as ornament around Her Ears, Who is Naked and Who is abiding on a Donkey,
Whose Lips are large and hanging down; Who is wearing Ear-Rings on Her Ears and Whose Body is smeared with Oil,
Whose Left Foot is adorned with Thorny Creepers made of metal,
Who increases the Prosperity (of Her Devotees) and Who is Dark-Blue in Colour; (I Worship that) Terrible Kālarātrī.
Devī Kālarātrī, the fiercest form of Durgā is worshipped on the seventh night of Navarātri.
Rātri means night. Kāla means time, death, black or dark. So Kālarātrī is She who is beyond time, the darkness of night, of overcoming egotism, who burns our egoistic tendencies in the fire of sacrifice.
Bhagavān Śiva had given the boon to Mahaṛṣi Dadhīci that his bones would be indestructible, and we all know the great sacrifice of Mahaṛṣi Dadhīci to aid Indra to defeat the Asuras. Since the weapon made from his bones had so much energy due to his Tapas, it was called Śakti, Vajra or Parigham.
She is associated with the Sahasrāra Cakra (Crown Cakra), giving the invoker siddhis (perfection in qualities) and makes Her devotees fearless. Ramakrishna Paramahamsa, a great Bhakta of Devī, was verily a living proof to this.
According to some, the planet Rāhu is governed by Devī Kālarātrī, while others say that She governs the planet Śani (Saturn). Violet or Navy Blue.
ॐ देवी कालरात्र्यै नमः॥
"(I Worship Devī Kātyāyanī) Who is holding a shining Sword (Candrahāsa) in Her Hand, and riding Her most excellent Lion Carrier,
O Devī Kātyāyanī, Please bestow Your Auspicious Blessings on me, You Who are the (ferocious) slayer of Dānavas (Demons)."
The sixth form of Durgā represents Kātyāyanī Devī who blesses Her children with ultimate purity, because She destroys our negativeness. She is a pure reflection of the divine radiance of all of the Devas.
When the Devas were troubled by the Asuras, they gathered together at the ashram of Mahaṛṣi Kātyāyana to enlist his help. As Mahaṛṣi Kātyāyana was the first to worship Her, and She became manifest in the Kātyāyana Āśrama, She was named Devī Kātyāyanī.
Devī Kātyāyaṇī is known to reside in the sixth cakra, the Ājñā Cakra (Third Eye Cakra), between the eye brows. Her blessings bring focus and intellect. The planet Bṛhaspati (Jupiter) is governed by Devī Kātyāyanī and She is associated with the Maroon colour.
ॐ देवी कात्यायन्यै नमः॥
"(I Worship Devī Skandamātā) Who is abiding on the Seat of Lion, Who is Eternal, and Whose pair of Hands are holding two Lotuses,
O Devī, Please bestow Your Auspicious Blessings on me, always; You Who are the Illustrious and Beautiful Skandamātā."
Devī Skandamātā is the fifth Goddess worshipped on the fifth day of Navarātri. The word “Mātā” means Mother. She is the Mother of Skanda, Pārvatī’s son, Kārtikeya, the Commander of the forces of Divine Light(Devas)
Durgā Devī married Bhagavān Śiva for the purpose of blessing the Devas with a commander-in-chief to lead the forces of unity (Devas) in the war against the forces of duality (Asuras).
The baby on Her lap is Skanda, the most dangerous deity in the Universe- anger, strength, tactical knowledge, destruction and war. So She represents the energy of self-restraint and discipline, as a warrior’s strict and rigorous life. A warrior knows how to utilize anger for positive results. She contains both extremes: peace and aggressive fighting.
She resides in the Viśuddhī Cakra (throat). When this Cakra is balanced we have open communication, speak in truth and listen well.
Budha (Mercury) is the planet governed by Her. Yellow is the colour associated with Her.
ॐ देवी स्कन्दमातायै नमः॥
"(I Worship Devī Kūṣmāṇḍā) (Who is holding) A Pitcher filled with (Celestial) Wine, and (another Pitcher) overflowing with Blood,
Who is holding (the Pitchers) with Her Lotus-like Hands; O Devī Kūṣmāṇḍā, Please bestow Your Auspicious Blessings on me."
On the fourth day of Navarātri, worship of Devī Kūṣmāṇḍā is performed. Bhagavān Viṣṇu was able to start creating the Universe when Devī Kūṣmāṇḍā smiled like a flower which blossomed with a bud. She created the world from nothing, at a time when there was eternal darkness all around. Since She created the Universe, She is called Ādiśakti.
The name Kūṣmāṇḍā consists of three Sanskrit words ‘ku’ (little), ‘ushma’(warmth) and ‘anda’(egg); which combined together means a little "warm cosmic-egg"(Hiraṇyagarbha)
Her role is to add heat and light to the cosmic egg, giving essence to all possibilities of creation. She is the source of Surya Deva's power. Without her, Surya's light and energy will grow dim and fade away and will become powerless.
Devī Kūṣmāṇḍā is associated with the Anāhata Cakra (Heart Cakra), ruled by Nārāyaṇa. It is that level of consciousness, which has the ability to make us “Divine Human Being” and experience the “loving kindness”, which is beyond the realm of our “ego – mind”.
Green is the colour associated with Her, and the ruling planet is Bṛhaspati (Jupiter), symbolising wisdom, growth, and abundance.
She is the only Devī who can bestow 8 siddhis (perfections) and 9 nidhis (jewels) to her devotees.
ॐ देवी कूष्माण्डायै नमः॥
"(I Worship Devī Candraghaṇtā) Who is mounted on the best (of Animals) living on Flesh (i.e. Tiger/Lion), Who is displaying a Ferocious Rage and is accompanied by various Weapons,
Please extend Your Grace on me, O Devī, You Who are celebrated as Candraghaṇtā."
Candraghaṇtā Devī is worshipped on the third day of Navarātri. When Bhagavān Śiva arrived at King Himāvan's court to wed Devī Pārvatī, her mother, Mainā Devī, passed out at seeing his unusual avatar. After praying to Bhagavān Śiva, who manifested as a lovely Prince, Devī Pārvatī appeared as Devī Candraghaṇtā.
Candra means moon, which represents the mind. Ghaṇta means bell. Her name Candra-Ghaṇta means "one who has a half-moon shaped like a bell." So Candraghaṇtā is the bell that calls our minds back to the Devī (Source). She blesses us with Bhakti (quality of the moon) for spiritual practices (delight for the mind) and protect us (several weapons) from distraction.
Candraghaṇtā Devī resides in the Maṇipūra Cakra (Solar plexus), just above the navel. Chanting her mantra and meditating on the Maṇipūra Cakra, can bring clarity of mind, self-confidence, empowerment, confidence, discrimination and wisdom. Śukra (Venus) is the planet governed by Her.
।।ॐ ऐं ह्रीं क्लीं चन्द्रघण्टायै नमः।।
(I Worship Devī Brahmacārinī) Who is holding the Rosary (Akṣamālā) and Ascetic's Water-Pot (Kamaṇḍalu) with Her Lotus-like Hands,
O Devī, Please shower Your Grace on me; O Devī Brahmacāriṇī, You are Incomparable.
Devī Brahmacāriṇī is worshipped on the second day of Navarātri. Mangal, the provider of all fortunes, is governed by Devī Brahmacāriṇī. She did severe penance to attain Bhagavān Śiva as her husband.
Brahmacāriṇī has been derived from two words “Brahma” (penance) and “Cāriṇī” (female follower/ devotee); hence, it means 'one who constantly meditates on the Supreme Being'. She is also known as Tapasvinī, Yoginī, and Pārvatī as She is highly pious and is a peaceful form or is in meditation. She is adorned with Jasmine flowers.
Royal Blue is the colour associated with Devī Brahmacāriṇī as She dispels ignorance and leads her devotees to enlightenment. She is also associated with Svādhiṣṭhāna Cakra (Sacral/Self Cakra), and upon awakening of this cakra, the mind of the devotee spiritually progresses. This cakra helps in maintaining the devotion and dedication in a steady manner.
।।ॐ ऐं ह्रीं क्लीं ब्रह्मचारिण्यै नमः।।
I Worship (Devī Śailaputrī) Who makes one attain (by Her Grace) what one Wishes for; Who made the Crescent Moon (the Ornament) of Her Head, Who is mounted on a Bull and is holding a Triśūla; (I Worship) Devī Śailaputrī Who is Illustrious and Beautiful.
After the self-immolation as Devī Satī, Devī Pārvatī took birth as the daughter of King Himavan. In Sanskrit, "Śaila" means the mountain and due to which She was known as Śailaputrī, the daughter of the Mountain. She is the 1st form of Śakti.
She is said to rule over Candra (Moon). Moon represents the mind, hence for the stillness of the mind, She is contemplated upon. Devī Śailaputrī also represents the Mūlādhāra Cakra (Root Cakra) associated with the colour red. Hence, contemplating upon Devī, the devotee spiritually progresses.
"For 100 years of longevity, healthy diamond like body , to remove all the evils, I will consume this Bevu(neem) and Bella(Jaggery)" [Sloka to be chanted while consuming Neem flowers and jaggery]. It shows the different facets of life: both sweet and bitter experiences in life.
The auspicious festival of Ugādi is celebrated with utmost joy and enthusiasm in Karnataka and other South Indian states. It is observed on the first day of Chaitra according to the Hindu lunisolar calendar. The name ‘Ugādi’ was originated from two Sanskrit words, ‘Yuga’ and ‘Ādi’, translating to a new beginning. It is believed that Ugādi was the first day of the creation of the Universe. As per the Purāṇas, Brahma Deva created the Universe on this day and then days, weeks, months, and years.
Ugadi pachadi is said to balance the Vāta, Pitta, and Kapha doshas, detoxify the body, and help fight infections. The ingredients, such as jaggery, neem, salt, raw mango pieces, and tamarind, represent the six tastes that reflect each of our lives and the various emotions we go through. These tastes are sweet, sour, salty, spicy, bitter, and tangy, and symbolize the various aspects of human nature
"Gangā, Yamunā, Godāvarī, Sarasvatī, Narmadā, Sindhu and Kaverī, May all these have a holy confluence in this water."
Amāvásyā of any month which falls on Monday is called Somavatī Amāvásyā. Also known as Āma Somavāra Vrata, it is observed on Amāvásyā (New Moon Day) which falls on Monday.
It is said that who ever takes a dip in the holy rivers like Ganga at Haridwar, Triveni and other places, on this day, would be prosperous, free of diseases, free from grief and sorrow and bring peace to the Pitrus. Peepal tree (Aśvattha) is also worshipped. Somavatī Amāvásyā Vrata (fasting) is observed for a long and happy married life.
After the Kurukṣetra war, Yudhiṣṭhira, concerned with the Kuru dynasty, asked Bhīśma Pitāmah to advice something to rejuvenate the dynasty for his coming generations. Bhīśma Pitāmah suggested Yudhiṣṭhira to observe Somavatī Amāvásyā Vrata (Āma Somvāra Vrata). He also explained him the merits of this vrata as — whoever observes it, would get long living and noble children.
Śiva said, "(This) Ekādaśi Vrata Anuṣṭhāna gives great Punyas. It should be observed by the best Ṛṣis even(implicitly saying even commoners should) during this planetary phenomenon."
-Padma Purāṇam
In a serene forest adorned with blooms and tranquil waters frequented by celestial beings, an apsarā named Mañjughośa embarked on a captivating journey. She sought to infatuate the noble Ṛṣi Medhāvin, son of Mahaṛṣi Cyavan, with the aid of Kāmdeva. Enthralled by her allure, the ṛṣi spent years in her company until she decided to return to her celestial abode. Realizing the futility of his efforts, the ṛṣi, consumed by anger, cursed Mañjughośa, transforming her into a Rākṣasī.
Repentant and seeking redemption, the ṛṣi prescribed the observance of Pāpamocanī Ekādaśī as the means to absolve their sins. Through rigorous observance, Mañjughośa regained her celestial form and ascended to her abode, while the ṛṣi continued his penance with renewed fervor.
"May There Be Born In This Nation An Excellent Ruler, Mighty, Adept In Weapons And One Who Causes Great Suffering To The Enemies."
Shivaji Bhosale (1630-1680 C.E.) was a great warrior King of Marathas who established the Maratha Empire. He was born in 1630 to Shahaji Bhosale and Jijabai near the city of Junnar in Pune district, Maharashtra. Shivaji Bhosale is popularly known as Chhatrapati Shivaji. It is 394th Birth Anniversary of Chhatrapati Shivaji Maharaj.
When Chhatrapati Shivaji Maharaj was born, the chronology was still following the Hindu system. That's why some people celebrate Chhatrapati Shivaji Maharaj's birth anniversary on February 19 according to English calendar, while others celebrate Chhatrapati Shivaji Maharaj's birth anniversary according to Tithi i.e. Falgun Vadya Tritiya.
Standing in the battlefield, the focus of a warrior is neither on battle nor on victory...
His focus is only on the performance of the sword in hand!
जय भवानी। जय शिवाजी।।🚩🕉️🚩
According to the Padma Purāņa, in response to the inquiry of Yudhiṣtra, Śrī Kṛṣṇa, recounts a conversation between Brahmaṛṣi Vasiṣtha and King Mandhatr. The Brahmaṛṣi explains that when the universe was created, a great Amalakī tree, with numerous branches and fruits, emerged from a drop of spittle from Brahmā Deva. This tree was proclaimed as the first among all trees.
All Devtas later created by the creator gathered around the Dhātrī (the Amalaka tree), beloved to Viṣṇu, and stood in awe. Śrī Viṣṇu then spoke the words in the śloka.
"Those who observe Āmalaki Ekādaśī and worships the Āmalaka tree with profound Bhakti on the Dvādaśī Tithi (the twelfth day), circumambulating it either 108 or 28 times, all sins are resolved and attains the merits equivalent to visiting all sacred sites. Being dear to Me, they attain Me." This was the affirmation of Bhagavān Viṣṇu.
Ayurveda too expounds the greatness of Āmla
भूधात्री वातकृत्तिक्ता कषाया मधुरा हिमा । पिपासाकासपित्तास्त्रकफकण्डूक्षतापहा ॥२७८ ॥
(Shloka No: 278, Bhav Prakash Nighantu, Guduchyadi Varga)
Bhūmi Āmla (Phyllanthus niruri) is bitter, astrin- gent and sweet in taste. It is cool in potency. It increas- es vata doshas (air), used in cough, cold, polydipsia (thirst), and digestive disorders. It is also useful in blood disorders, kapha (bronchitis, congestion), itching and is also helpful in healing injuries.
"From food arise all beings (i.e., their bodies); from rain food is produced; from sacrifice comes rain; and sacrifice springs from activity (Brahman/Prakṛti)."
- BG 3.14
Agnihotra (अग्निहोत्र) is a Vedic yajña (ritual or sacrifice) performed in orthodox Hindu communities, mentioned in the Atharvaveda (11:7:9) and described in detail in the Yajurveda Samhita and the Śatapatha Brāhmaṇa (12:4:1).
The procedure of Agnihotra incorporates preparation with Agnihotra kit a small fire using cakes of cow dung in a tiny copper pyramid of specific shape and size into which ghee and grains of rice are added during the sunrise and the sunset.
Sunrise-
सूर्याय स्वाहा सूर्याय इदं न मम ।
प्रजापतये स्वाहा प्रजापतये इदं न मम ॥
Sunset-
अग्नये स्वाहा अग्नये इदं न मम ।
प्रजापतये स्वाहा प्रजापतये इदं न मम ॥
The significant part of the whole process is the two mantras that are chanted while adding the ghee and rice grains to the special fire, which is what is supposed to enhance the power of the process. The entire process is said to release tremendous energy in the surroundings.
Environmental Significance-
Agnihotra reduces microbial load and SOx levels in the surrounding air. It also neutralizes genotoxicity due to harmful chemicals. It reduces microbial load and SOx levels in the surrounding air, and can be used to purify waste water.
Vedāntic Significance-
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः।। BG 6.1
Actions such as Agnihotra, etc., performed without the expectation of their fruits purify the mind and become the means to Dhyāna Yoga or the Yoga of Meditation. The Blessed Lord said He who performs his bounden duty without depending on the fruits of his actions he is a Sannyāsi and a Yogi; not he who is without fire and without action. The Sannyāsi performs neither Agnihotra nor other ceremonies. But simply to omit these without genuine renunciation will not make one a real Sannyāsi.
(Commentary by Swāmī Śivānanda)
श्री मूलरामो विजयते |
"In his first appearance as Hanuman in Treta Yuga, he served Śrī Rāma. In his second appearance as Bhīmasena in Dwapara, he carried out the orders of Shr
Śrī Kṛṣṇa and in his third appearance as Śrīmān Madhva (Pūrnaprajña), he reiterated the voice of Śrī Vedavyāsa Mahaṛṣi."
He is the founder of the Dvaita Vedānta school of Hindu philosophy.
Madhwanavamī, the disappearance day of the Ācārya. Śrī Madhwācārya is considered to be still alive at Badarikāṣrama taking lessons from his eternal Guru Śrī Bhagavān Vedavyāsa.
One of the shlokas in Madhwanāma states:
ಕರುಣಾಭಿಮಾನಿ ಸುರರು ದೇಹವ ಬಿಡಲು
ಕುರುಡ ಕಿವುಡ ಮೂಕನೆಂದೆನಿಸುವ
ಪರಮ ಮುಖ್ಯ ಪ್ರಾಣ ತೊಲಗಲಾ ದೇಹವನು
ಅರಿತು ಪೆಣನೆಂದು ಪೇಳುವರು ಬುಧಜನ
Meaning : When Suras (Devas) who regulate the senses and organs depart from a person's body, that person becomes impaired in that sense or organ, and is accordingly called blind, deaf or dumb. However, when Mukhyaprāṇa leaves the body, the wise call such a body a corpse.
हरि सर्वोत्तम वायु जीवोत्तम |
"Śrī Hari is Greatest of the Great, Vāyu is the greatest of the Jīva-s"
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