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Swami Vivekananda’s Contributions to Hinduism

Sun, 29 Apr 2012 12:05:38 +0000

Swami Vivekananda’s Contributions to Hinduism

Swami Vevekanada a renowned and most respteched Spiritual Teacher of recent times of Indian History who made the remarkable contribution by spreading the teaching and systems of Sanatan Dharma or Hinduism religion and removed various misconception on Hinuism all over the world. His Contribution in remarkable and unmeasurable but the we tried to show here some of the well recognoised contributions:

Regaining the Identity:

It was Swami Vivekananda who reveived the Hinduism with a whole clear-cut identity, a distinct profile all over the world. Before Swamiji came Hinduism was a loose confederation of many different sects. Swamiji was the first religious leader to speak about the common bases of Hinduism and the common ground of all sects. He was the first person, as guided by his Master Sri Ramakrishna, to accept all Hindu doctrines and the views of all Hindu philosophers and sects as different aspects of one total view of Reality and way of life known as Hinduism. Speaking about Swamiji’s role in giving Hinduism its distinct identity, Sister Nivedita have wrote: “… it may be said that when he began to speak it was of ‘the religious ideas of the Hindus’, but when he ended, Hinduism had been created.”

Unification of various Hinduism Philosophies:

Before Swamiji came, there was a lot of quarrel and competition among the various sects of Hinduism. Similarly, the protagonists of different systems and schools of philosophy were claiming their views to be the only true and valid ones. By applying Sri Ramakrishna’s doctrine of Harmony (Samanvaya) Swamiji brought about an overall unification of Hinduism on the basis of the principle of unity in diversity. Speaking about Swamiji’s role in this field K M Pannikar, the eminent historian and diplomat, wrote: “This new Shankaracharya may well be claimed to be a unifier of Hindu ideology.”

Defence:

Another important service rendered by Swamiji was to raise his voice in defence of Hinduism. In fact, this was one of the main types of work he did in the West. Christian missionary propaganda had given a wrong understanding of Hinduism and India in Western minds. Swamiji had to face a lot of opposition in his attempts to defend Hinduism.

Meeting the Challenges form Western materialistic life:

At the end of the 19th century, India in general, and Hinduism in particular, faced grave challenges from Western materialistic life, the ideas of Western free society, and the proselytizing activities of Christians. Vivekananda met these challenges by integrating the best elements of Western culture in Hindu culture.

New Ideal of Monasticism:

A major contribution of Vivekananda to Hinduism is the rejuvenation and modernization of monasticism. In this new monastic ideal, followed in the Ramakrishna Order, the ancient principles of renunciation and God realization are combined with service to God in man (Shiva jnane jiva seva). Vivekananda elevated social service to the status of divine service.

Refurbishing of Hindu Philosophy and Religious Doctrines:

Vivekananda did not merely interpreted ancient Hindu scriptures and philosophical ideas in terms of modern thought but he also added several illuminating original concepts based on his own transcendental experiences and vision of the future. This, however, needs a detailed study of Hindu philosophy which cannot be attempted here.

Above described contribiution a just penuts out of the Contributions of SwamiJi to Hinduism and for the entire life he worked to speared and protect the Hindu Philosophy and Culture.

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THE SEVEN STAGES & PRACTICAL HINTS ABOUT JNANA YOGA

Wed, 18 Apr 2012 16:35:16 +0000

THE SEVEN STAGES & PRACTICAL HINTS ABOUT JNANA YOGA

In Janana Yoga, there are seven stages of Jnana or the seven Jnana Bhumikas. First, Jnana should be developed through a deep study of Atma Jnana Sastras and association with the wise and the performance of virtuous actions without any expectation of fruits. This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage.

The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage.

The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread - threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state.

The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This can be included under the Svapana state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye.

The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti.

The sixth stage isPadartha Bhavana. There is knowledge of Truth. The seventh stage is Turiya, or the state of superconsciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh stage.

Remaining in the certitude of Atma, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of 'I' or 'he', existence or non-existence, is Turiya.

PRACTICAL HINTS

Purify the Chitta by doing Nishkama Karma for twelve years. The effect of Chitta Suddhi is the attainment of Viveka and Vairagya. Acquire the four qualifications (Sadhana Chatushtaya), - Viveka, Vairagya, Shad Sampat and Mumukshuttva. Then approach a Guru. Have Sravana, Manana and Nididhyasana. Study carefully and constantly the twelve classical Upanishads and Yoga Vasishtha. Have a comprehensive and thorough understanding of the Lakshyartha or indicative (real) meaning of the Maha-Vakya 'Tat Tvam Asi'. Then, constantly reflect over this real meaning throughout the twenty-four hours. This is Brahma-Chintana or Brahma-Vichara. Do not allow any worldly thoughts to enter the mind. Vedantic realization comes not through mere reasoning but through constant Nididhyasana, like the analogy of Brahmarakita Nyaya (caterpillar and wasp). You get Tadakara, Tadrupa, Tanmaya, Tadiyata, Talleenata (Oneness, identity).

Generate the Brahmakara Vritti from your Sattvic Antahkarana through the influence of reflection on the real meaning of the Maha-Vakyas, 'Aham Brahma Asmi' or 'Tat Tvam Asi'. When you try to feel that you are infinity, this Brahmakara Vritti is produced. This Vritti destroys Avidya, induces Brahma Jnana and dies by itself eventually, like Nirmal seed which removes sediment in the water and itself settles down along with the mud and other dirty matter.

Retire into your meditation chamber. Sit on Padma, Siddha, Svastika or Sukha Asana to begin with. Relax the muscles. Close the eyes. Concentrate on or gaze at the Trikute, the space between the two eyebrows. Repeat 'Om' mentally with Brahma-Bhavana. This Bhavana is a sine qua non, very very important. Silence the conscious mind. Repeat mentally, feel constantly:

All-pervading ocean of Light I am OM OM OM
Infinity I am OM OM OM
All-pervading infinite Light I am OM OM OM
Vyapaka Paripoorna Jyotirmaya Brahman I am OM OM OM
Omnipotent I am OM OM OM
Omniscient I am OM OM OM
All Bliss I am OM OM OM
Satchidananda I am OM OM OM
All purity I am OM OM OM
All glory I am OM OM OM

All Upadhis (limiting adjuncts such as body, mind, etc.,) will be sublated. All Granthis (knots of heart, viz., Avidya, Kama and Karma - ignorance, desire and action) will be cut asunder. The thin veil, Avarana, will be pierced. The Pancha Kosha Adhyasa (superimposition) will be removed. You will rest doubtless in Satchidananda state. You will get highest Knowledge, highest Bliss, highest Realization and highest end of life. 'Brahma Vit Brahmaiva Bhavati'. You will become Suddha Satchidananda Vyapaka Paripoorna Brahman. Nasti Atra Samsayah', there is no doubt of that.

There is no difficulty at all in Atma-Darshan, in Self-Realization. You can have this within the twinkling of an eye as Raja Janaka had, before you can squeeze a flower with fingers, within the time taken for a grain to fall when rolled over a pot. You must do earnest, constant and intense practice. You are bound to succeed in two or three years.

Now-a-days there are plenty of 'Talking Brahman'. No flowery talk or verbosity can make a man Brahman. It is constant, intense, earnest Sadhana and Sadhana alone can give a man direct Aparoksha Brahmic realization (Svanubhava or Sakshatkara) wherein he sees Brahman just as he sees the solid white wall in front of him and feels Brahman, just as he feels the table behind him. Practice, practice, practice and become established in Brahman.

From expert of Sri Swami Sivananda

The Jnana Yoga Described

Wed, 18 Apr 2012 16:24:12 +0000

The Jnana Yoga Described

INTRODUCTION OF JNANA YOGA

Menaing of Jnana is knowledge. Attaining the knowledge of Brahman as one's own self is Jnana. To know, "I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer, non-doer and silent witness," is Jnana. To behold the one self everywhere is Jnana.

Ajnana is ignorance. To identify oneself with the illusory vehicles of body, mind, Prana and the senses is Ajnana. To say, "I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine, he is my son," is Ajnana. Knowledge or Jnana alone can destroy Ajnana, as light alone can remove darkness.

Brahman, the Supreme Self, is neither the doer of actions nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the world are not due to Him. They are due to the action of Maya, the Lord's energy manifesting itself as the world-process.

There are three kinds of intelligence. They are absolute intelligence, intelligence reflected in Maya, and intelligence reflected in the Jiva (the individual soul). The notion of the doer is the function of intelligence as reflected in the intellect. This, together with the notion of Jiva, is superimposed by the ignorant on the pure and limitless Brahman, the silent witness.

The illustration of space absolute, space limited by a jar and space reflected in water of a jar, is given to convey the idea that in reality Brahman alone is. Because of Maya, however, It appears as three.

The notion that the reflection of intelligence is real, is erroneous, and is due to ignorance. Brahman is without limitation; limitation is a superimposition on Brahman.

The identity of the Supreme Self and the Jiva or reflected self is established through the statement of the Upanishad 'Tat Tvam Asi' - 'That Thou Art'. When the knowledge of the identity of the two arises, then world problems and ignorance, with all their offshoots, are destroyed and all doubts disappear.

Self-realization or direct intuitive perception of the Supreme Self is necessary for attaining freedom and perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for the masses whose hearts are not pure enough and whose intellects are not sharp enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are to be practiced first, which will render the heart pure and make it fit for the reception of Knowledge.

BRAHMAN AND MAYA

Brahman is Sat, the Absolute, Reality. That which exists in the past, present and future; which has no beginning, middle and end; which is unchanging and not conditioned by time, space and causation; which exists during the waking, dream and deep sleep states; which is of the nature of one homogeneous essence, is Sat. This is found in Brahman, the Absolute. The scriptures emphatically declare: "Only Sat was prior to the evolution of this universe."

This phenomenal universe is unreal. Isvara created this universe out of His own body (Maya), just as a spider creates a web from its own saliva. It is merely an appearance, like a snake in a rope or like silver in mother-of-pearl. It has no independent existence.

It is difficult to conceive how the Infinite comes out of Itself and becomes the finite. The magician can bring forth a rabbit out of a hat. We see it happening but we cannot explain it; so we call it Maya or illusion.

Maya is a strange phenomenon which cannot be accounted for by any law of Nature. It is incapable of being described. Its relation to Brahman is like that of heat to fire. The heat of fire is neither one with it nor different from it.

Does Maya really exist or not ? The Advaitin gives this reply: "This inscrutable Maya cannot be said either to exist or not to exist".

If we know the nature of Brahman, then all names, forms and limitations fall away. The world is Maya because it is not the essential truth of the infinite Reality - Brahman. Somehow the world exists and its relation to Brahman is indescribable. The illusion vanishes through the attainment of knowledge of Brahman. Sages, Rishis and scriptures declare that Maya vanishes entirely as soon as knowledge of the Supreme Self dawns.

Brahman alone really exists. The Jiva, the world and this little "I" are false. Rise above names and forms and kill the false egoism. Go beyond Maya and annihilate ignorance. Constantly meditate on the Supreme Brahman, your divine nature.

The world is unreal when compared to Brahman. It is a solid reality to a worldly and passionate man only. To a realized sage it exists like a burnt cloth. To a Videhamukta (disembodied sage) it does not exist at all. To a man of discrimination it loses its charm and attraction.

Do not leave the world to enter a forest because you now read that the world is unreal. You will be utterly ruined if you do this without proper qualifications. Be first established in the conviction that the world is unreal and Brahman alone is real. This will help you to develop dispassion and a strong yearning for liberation. Stay in the world but be not worldly; strive for liberation by the practice of Sadhana Chatushtaya.

SADHANA CHATUSHTAYA

Jnana Yoga of Brahma Vidya or the science of the Self is not a subject that can be understood and realized through mere intellectual study, reasoning, ratiocination, discussion or arguments. It is the most difficult of all sciences.

A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the "four means of salvation". They are discrimination, dispassion, the sixfold qualities of perfection, and intense longing for liberation - Viveka, Vairagya, Shad-Sampat and Mumukshutva. Then alone will he be able to march forward fearlessly on the path. Not an iota of spiritual progress is possible unless one is endowed with these four qualifications.

These four means are as old as the Vedas and this world itself. Every religion prescribes them; the names differ from path to path but this is immaterial. Only ignorant people have the undesirable habit of practicing lingual warfare and raising unnecessary questions. Pay no attention to them. It is your duty to try to eat the fruit instead of wasting time in counting the leaves of the tree. Try now to understand these four essential requisites for salvation.

Viveka is discrimination between the real and the unreal, between the permanent and the impermanent, between the Self and the non-Self. Viveka dawns in a man through the Grace of God. The Grace can come only after one has done unceasing selfless service in countless births with the feeling that he is an instrument of the Lord and that the work is an offering to the Lord. The door to the higher mind is flung open when there is an awakening of discrimination.

There is an eternal, changeless principle amidst the ever-changing phenomena of this vast universe and the fleeting movements and oscillations of the mind.

The aspirant should separate himself also from the six waves of the ocean of Samsara - birth and death, hunger and thirst, and exhilaration and grief. Birth and death belong to the physical body; hunger and thirst belong to Prana; exhilaration and grief are the attributes of the mind. The Soul is unattached. The six waves cannot touch Brahman which is as subtle as the all-pervading ether.

Association with saints and study of Vedantic literature will infuse discrimination in man. Viveka should be developed to the maximum degree. One should be well established in it.

Vairagya is dispassion for the pleasures of this world and of heaven. The Vairagya that is born of Viveka is enduring and lasting. It will not fail the aspirant. But the Vairagya that comes temporarily to a woman when she gives birth to a child or when one attends a funeral at a crematorium, is of no use. The view that everything in the world is unreal causes indifference to the enjoyments of this world and the heaven-world also. One has to return from heaven to this plane of existence when the fruits of good works are all exhausted. Hence they are not worth striving for.

Vairagya does not mean abandoning one's social duties and responsibilities of life. It does not mean abandoning the world, for life in a solitary cave of the Himalayas. Vairagya is mental detachment from all worldly objects. One may remain in the world and discharge all duties with detachment. He may be a householder with a large family, yet at the same time he may have perfect mental detachment from everything. He can do spiritual Sadhana amidst his worldly activities. He who has perfect mental detachment in the world is a hero indeed. He is better than a Sadhu living in a Himalayan cave, for the former has to face innumerable temptations every moment of his life.

The third requisite is Shad-Sampat, the sixfold virtue. It consists of Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana. All these six qualities are taken as one because they are calculated to bring about mental control and discipline, without which concentration and meditation are impossible.

Sama is serenity or tranquillity of mind which is brought about through the eradication of desires.
Dama is rational control of the senses.
Uparati is satiety; it is resolutely turning the mind away from desire for sensual enjoyment. This state of mind comes naturally when one has practiced Viveka, Vairagya, Sama and Dama.
Titiksha is the power of endurance. An aspirant should patiently bear the pairs of opposites such as heat and cold, pleasure and pain, etc.
Sraddha is intense faith in the word of the Guru, in Vedantic scriptures and, above all, in one's own self. It is not blind faith but is based on accurate reasoning, evidence and experience. As such, it is lasting, perfect and unshakable. Such a faith is capable of achieving anything.
Samadhana is fixing the mind on Brahman or the Self, without allowing it to run towards objects. The mind is free from anxiety amid pains and troubles. There is stability, mental poise and indifference amid pleasures. The aspirant has neither like nor dislikes. He has great inner strength and enjoys unruffled peace of mind, due to the practices of Sama, Dama, Uparati, Titiksha and Sraddha.

Mumukshutva is intense desire for liberation or deliverance from the wheel of births and deaths with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications (Viveka, Vairagya and Shad-Sampat), then the intense desire for liberation will come without any difficulty. The mind moves towards the Source of its own accord when it has lost its charm for external objects. When purification of mind and mental discipline are achieved, the longing for liberation dawns by itself.

The aspirant who is endowed with all these four qualification should then approach the Guru who will instruct him on the knowledge of his real nature. The Guru is one who has a thorough knowledge of the scriptures and is also established in that knowledge in direct experience. He should then reflect and meditate on the inner Self and strive earnestly to attain the goal of Self-realization.

A Sadhaka should reflect and meditate. Sravana is hearing of Srutis, Manana is thinking and reflecting, Nididhyasana is constant and profound meditation. Then comes Atma-Sakshatkara or direct realization.

Expert from the work of Sri Swami Sivananda

Meaning and Special Benefits of few Verses of Hanuman Chalisa

Tue, 03 Apr 2012 05:39:32 +0000

Meaning and Special Benefits of few Verses of Hanuman Chalisa

The Chanting or Listening of full Hanuman Chalisa and numarals spiritual and material benefits and but few verses (Doha & Chaupai) has the special benefits in particular. Here be are trying to discrbe the particular verses with their meaning and benefits as follows:

SPECIFIC VERSES OF HANUMAN CHALISA

Doha 1

Shree Guru Charana Saroja Raja

Nija mana mukuru sudhaari

Baranaoon Raghuvara Vimala Jasu

Jo daayaku phala chaari

Meaning: After cleansing the mirror of my mind with the pollen dust of holy Guru's Lotus feet. I profess the pure, untainted glory of Shree Raghuvar which bestows the four-fold fruits of life viz Dharma, Artha, Kama and Moksha.

Benefits: Reciting this Opening Doha of Hanuman Chalisa many times will remove the doshas (curses) arising out of having insulted knowingly/unknowingly one’s preceptor (Guru) or a devotee of the Lord.

Doha 2

Buddhi Heena Tanu Jaanike

Sumiraun Pavana Kumaar
Bala buddhi Vidyaa dehu mohi
Harahu Kalesha Vikaar

Meaning: Fully aware of the deficiency of my intelligence, I concentrate my attention on Pavan Kumar and humbly ask for strength, intelligence and true knowledge to relieve me of all blemishes, causing pain.

Benefits: Reciting the Second Doha will remove hardships in life and grant wisdom and strength.

Chaupayi 1

Jaya Hanumaana gyaana guna saagara

Jaya kapeesa tihun loka ujaagara

Meaning: Victory to you, O'Hanuman! Ocean of Wisdom. All hail to you O'Kapisa! (fountain-head of power, wisdom and Shree Shiva-Shakti). You illuminate all the three worlds with your glory.

Benefits: Reciting the Opening Chaupayi of the Chalisa will bless one with Divine knowledge.

Chaupayi 3

Mahaaveera Vikrama Bajarangee

Kumati nivaara sumati ke sangee

Meaning: With Limbs as sturdy as the Vajra (The weapon of Lord Indra) you are valiant and brave. On you attends good sense and wisdom. You dispel the darkness of evil thoughts.

Benefits: Reciting the Third Chaupayi will help in reforming persons who are into bad company or have fallen into undesirable habits. It will also give abundant strength.

Chaupayi 7 & 8

Vidyaavaana gunee ati chaatura

Raama kaaja karibe ko aatura

Prabhu charitra sunibe ko rasiyaa

Raama Lakhana Seetaa mana Basiyaa

Meaning: You are the repository of learning, virtuous and fully accomplished, always keen to carry out the behest's of Shree Raam. You are an ardent listener, always so keen to listen to the narration of Shree Raam's pastimes. Your heart is filled with what Shree Raam stood for. You therefore always dwell in the hearts of Shree Raam, Lord Lakshman and Sita-devi.

Benefits: Reciting the 7th and 8th Chaupayi's will help one to cultivate Raam Bhakti and become dear to Shree Raam.

Chaupayi 11

Laaye Sanjeevana Lakhana Jiyaaye

Shree Raghuveera Harashi ura laaye

Meaning: You brought the Sanjivani (A herb that revives life) and restored Shree Lakshman back to life, Shree Raghuvir (Shree Raam) cheerfully embraced you with His heart full of joy.

Benefits: Reciting the 11th Chaupayi will help in removing effects of poisonous bites and in removal of fear from snakes.

Chaupayi 12

Raghupati Keenhee bahuta badaaee

Tuma mama priya Bharata-hi sama bhaaee

Meaning: Shree Raghupati (Shree Raam) extolled your excellence and said: "You are as dear to Me as My own brother Bharat."

Benefits: Reciting the 12th Chaupayi will help in removing misunderstanding between brothers and promote unity between siblings.

Chaupayi 13, 14 & 15

Sahasa badana tumharo jasa gaavain

asa kahi shreepati kantha lagaavain

Sanakaadika Brahmaadi Muneesaa

Naarada Saarada sahita aheesaa

Yama Kuber Digapaala Jahaan te

Kavi kobida kahi sake kahaan te

Meaning: Thousands of living beings are chanting hymns of your glories; saying thus, Shree Raam warmly hugged Shree Hanuman. Sanaka Kumara, Lord Brahma, Narada Muni, Mother Saraswati and Ahisha (one of immeasurable dimensions), even Yamaraja (Deity of Death) Kubera (Deity of Wealth) and the Digpalas (the guardians of all the directions) have all been vying with one another in offering homage to your glories. How then, can a mere poet give adequate expression of your super excellence.

Benefits: Reciting the 13th, 14th, and 15th Chaupayis will help in attaining fame.

Chaupayi 16 & 17

Tuma upakaara Sugreevahin keenhaa

Raama milaaya raaja pada deenhaa

Tumharo mantra Vibheeshana maanaa

Lankeshwara Bhaye Saba jaga jaanaa

Meaning: You rendered a great service to Sugriva. You united him with Shree Raam and He installed him on the Royal Throne. By heeding your advice, Vibhishan became Lord of Lanka. This is known all over the Universe.

Benefits: Reciting the 16th and 17th Chaupayiis will help in recovering lost status or in attaining desired promotions/ posts.

Chaupayi 20

Durgama kaaja jagata ke jete

Sugama anugraha tumhare tete

Meaning: The burden of all difficult tasks of the world become light with your kind grace.

Benefits: Reciting the 20th Chaupayi will help in accomplishing even difficult tasks overcoming all obstacles.

Chaupayi 22

Saba sukha lahai tumhaaree sharanaa

Tuma rakshaka kaahoo ko daranaa

Meaning: All comforts of the world lie at your feet. The devotees enjoy all divine pleasures and feel fearless under your benign Protection.

Benefits: Reciting the 22nd Chaupayi will give Divine Protection during adverse planetary periods.

Chaupayi 24

Bhoota pishaacha Nikata nahin aavai

Mahaaveera jaba naama sunaavai

Benefits: Reciting the 24th Chaupayi will help in driving away Negative Energy spirits including Bhuta's, Pishaacha's, Sakini's, Dakini's, and black magical deities.

Meaning: All the ghosts, demons and evil forces keep away, with the sheer mention of your great name, O'Mahaveer (One with great strength)!

Chaupayi 25

Naasai roga harai saba peeraa

Japata nirantara Hanumata beeraa

Meaning: All diseases, pain and suffering disappear on reciting regularly Hanuman's holy name.

Benefits: Reciting the 25th Chaupayi will help in maintaining good health. It will also give the ability to bear physical pain when one is injured.

Chaupayi 26

Sankata ten Hanumaana chudaavai

Mana Krama bachana dyaana jo laavai

Meaning: Those who remember Hanuman in thought, words and deeds with Sincerity and Faith, are rescued from all crises in life.

Benefits: Reciting the 26th Chaupayi gives relief from difficulties.

Chaupayi 27 & 28

Saba para Raama tapasvee raajaa

Tinake kaaja sakala Tuma saajaa

Aura manoratha jo koee laavai

Soi amita jeevana phala paavai

Meaning: All who hail, worship and have faith in Shree Raam as the Supreme Lord and the king of penances makes all their difficult tasks very easy. Whosoever comes to you for fulfilment of any desire with faith and sincerity, he alone secures the imperishable fruit of human life.

Benefits: Reciting 27th and 28th Chaupayi's grants bestowal of desires by Divine Grace.

Chaupayi 29

Chaaron Juga parataapa tumhaaraa

Hai parasiddha jagata ujiyaaraa

Meaning: All through the four ages your magnificent glory is acclaimed far and wide. Your fame is radiantly acclaimed all over the Cosmos.

Benefits: Reciting the 29th Chaupayi grants fame.

Chaupayi 30

Saadhu Santa ke tuma Rakhawaare

Asura nikandana Raama dulaare

Meaning: You are Saviour and the guardian of Saints and Sages and destroy all Demons. You are the greatest devotee of Shree Raam.

Benefits: Reciting the 30th Chaupayi helps in victory over evil forces.

Chaupayi 31

Ashta sidhi nau nidhi ke dhaataa

asa bara deena Jaanakee maataa

Meaning: You can grant to any one, any yogic power of Eight Siddhis (power to become light and heavy at will, etc) and Nine Nidhis (Riches, comfort, power, prestige, fame, good relationship etc.) This boon has been conferred upon you by Mother Jaanakee.

Benefits: Reciting the 31st Chaupayi gives occult powers and great Wealth.

Chaupayi 32, 33, 34 & 35

Raama rasaayana tumhare paasaa

Sadaa raho Raghupati ke daasaa

Tumhare bhajana Raama ko bhaavai

Janama janama ke dukha bisaraavai

Anta kaala Raghubara pura jaayee

Jahaan janama Hari-Bhakta Kahaaee

Aura Devataa Chitta na dharaee

Hanumata sei sarva sukha karaee

Meaning: You possess the power of devotion to Shree Raam. In all rebirths you will always remain Shree Raghupati's most dedicated disciple. Through hymns sung in devotion to you, one can find Shree Raam and become free from sufferings of several births. If at the time of death one enters the Divine Abode of Shree Raam, thereafter in all future births he is born as the Lord's devotee. One need not entertain any other deity for Propitiation, as devotion of Shree Hanuman alone can give all happiness.

Benefits: Reciting the 32nd, 33rd, 34th and 35th Chaupayi's helps one to enjoy an ethical and fulfilling life without any worries/frustrations at the end of such a contented life one will attain the Divine Abode of Shree Raam.

Chaupayi 36

Sankata katai mitai saba peeraa

Jo sumirai Hanumata Balabeeraa

Meaning: One is freed from all the sufferings and ill fated contingencies of rebirths in the world. One who adores and remembers Shree Hanuman.

Benefits: Reciting the 36th Chaupayi gives relief from all difficulties and pains.

Chaupayi 37

Jai Jai Jai Hanumaana Gosaaeen

Kripaa Karahu Gurudeva kee naaeen

Meaning: Hail, Hail, Hail, to Shree Hanuman, Lord of senses. Let your victory over the evil be firm and final. Bless me in the capacity as my supreme guru (teacher).

Benefits: Reciting the 37th Chaupayi secures the Grace of Shree Hanumanji.

There are many ways of securing the benefits of the above, some maybe controversial and some the norm which you are used to.

Ø Those who have major tasks to accomplish should recite the appropriate Chaupayi (the meaning of which resembles with the task) with devotion 1008 times on an auspicious Tuesday, Thursday, or Saturday.

Ø Others can just recite the appropriate Chaupayi (the meaning of which resembles with the task) daily 12 times, 36 times, 54 times, 108 times, 1008 times … Of course these times are based on time, availability and convenience.

Ø Further chant the Shree Hanumanji Chalisa in its entirety once, dailyin the morning whereby you are of clear mind and fresh from having a good rest, After you light your lamp you should chant the Hanuman Chalisa. When one asks me which is the first remedy I recommend for all pangs and troubles in this world I immediately without thinking advise chant Shree Hanumanji's Chalisa daily. Please do chant the Chalisa daily for maximum benefits as this gives you the blessings and benedictions stated as above.

Benefits of chanting or listening Hanuman Chalisa

Tue, 03 Apr 2012 05:20:09 +0000

Benefits of chanting or listening Hanuman Chalisa

Apart form the spiritual benefits of purifying the soul and mind chanting the Hanumanji's Chalisa daily gives the following material benefits benefits: -

Ø Fulfillment of all Wishes: The benefits of chanting or listening to Shree Hanuman Chalisa are unlimited, unbelievable and beyond comparable. This gives benefits in all spheres of life whether it is mentally, physically, spiritually, worldly or any other. By chanting of Shree Hanumanji’s Chalisa daily, the devotee get rewarded for his/her deed and all kinds of wishes whether it is small or large get fulfilled. Whether the wish is related with worldly, emotional, physical, spiritual, financial, relation-related etc. the regular and continuous recitation of this Chalisa, gives you the blessings and grace of glorious powers and the life of the person get filled with happiness and contentment.

Ø Removal the doshas (curses) arising out of having insulted knowingly/unknowingly one’s preceptor (Guru): Chanting the Hanuman Chalisa many times will remove the doshas (curses) arising out of having insulted knowingly/unknowingly one’s preceptor (Guru) or a devotee of the Lord.

Ø Removes hardships in life and grant wisdom and strength. The devotee becomes active and energetic with the daily chanting and doesn't feel laziness in doing any work. It also cures the minute ailments and health problems like head-ache, insomnia, tension, stress, depression etc.

Ø Divine spiritual knowledge: Blesses the chanter with Divine spiritual knowledge. If the devotee wants to proceed further on the path of spirituality then the daily devoted recitation will help the person on the path of spirituality and all obstacles in the spiritual journey get cleared. He/she can get the blessings and grace of his/her tutelary deity.

Ø Helps in Reforming a Person: Helps in reforming persons who are into bad company or have fallen into undesirable habits. It will also give abundant strength to the devotee.

Ø Blessing of Shree Ram Ji: Chanting also helps one to cultivate Raam Bhakti and become dear to Shree Raam.

Ø Removal of Poisonos effects: Helps in removing effects of poisonous bites and in removal of fear from snakes.

Ø Removal of misunderstandings: Helps in removing misunderstanding between brothers and promote unity between siblings. Daily recitation of Shree Hanumanji’s Chalisa with devotion and dedication removes all sorts of quarrels and disputes and gives peace, happiness, contentment and harmony in life. It removes all the negativity and brings harmony in relations like with family members, relatives, and friends and loved-ones. It increases the will-power of the person and gives optimistic perspective towards life. The person also feels emotionally strong and stable.

Ø Attaining Fame: Reciting Hanuman Chalisa helps in attaining fame.

Ø Attaining the lost Status / Promotionin jobs: Helps in recovering lost status or in attaining desired promotions/posts.

Ø Remeoving Obstacles: Helps in accomplishing even difficult tasks and overcoming all obstacles. The devotee doesn't feel anywhere and any kind of problems with the regular chanting of Shree Hanumanji’s Chalisa. The person gets automatically free from all sorts of problems, tensions and hindrances of his life.

Ø Divine Protection from adverse planetary effects: Chanting of Hanuman Chalisa gives Divine Protection during adverse planetary periods (The 9 [Navagrahas] planets). The devotee who daily recite this Chalisa gets a protection shield with the grace of Shree Hanumanji, under the protection of which a devotee receive protection from all sort of negativity and black magic. A person remains always protective from the problems, which arise due to planetary effects and nightmares. People who think of doing evil for the person keep away from him/her.

Ø Protection form Black Magic, Ghosts & other negative Energies: This helps in driving away Black Magic, Negative Energy spirits including Bhuta's, Pishaacha's, Sakini's, Dakini's, and black magical deities.

Ø Good Health: This helps in maintaining a good health. It will also give the strength to bear physical pain when one is injured.

Ø Relief from difficulties and pains: This gives relief from all sorts of difficulties and pains.

Ø Grants bestowal of desires by Divine Grace.

Ø Occutlt Powers: Gives occult powers and great Wealth to the devotee.

Ø Ethical and fulfilling life: Helps one to enjoy an ethical and fulfilling life without any worries/frustrations.

Ø Grace of Hanumanji: Secures the Grace of Hanuman.

Ø Protection: Chanting of Shree Hanumanji’s Chalisa not only gives protection to the devotee but it also gives protection to the whole family. If the chanting is done in high pitch, it gives benefits to the whole family. It stops daily quarrels and disputes among the family members, it removes all sort of negativity from the mind and soul of the family members and brings peace and harmony within the family members.

Teachings of Swami Vivekananda

Tue, 27 Mar 2012 15:36:50 +0000

Teachings of Swami Vivekananda

My ideal, indeed, can be put into a few words, and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life.

Education is the manifestation of the perfection already in man.

We want that education by which character is formed, strength of mind is increased, the intellect is expanded, and by which one can stand on one's own feet.

So long as the millions live in hunger and ignorance, I hold every man a traitor who, having been educated at their expense, pays not the least heed to them.

Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think yourselves strong, strong you will be.

If you have faith in all the three hundred and thirty millions of your mythological gods, … and still have no faith in yourselves, there is no salvation for you. Have faith in yourselves, and stand up on that faith and be strong; that is what we need.

Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one cause, and that is our weakness. With weakness comes ignorance, and with ignorance comes misery.

The older I grow, the more everything seems to me to lie in manliness. This is my new Gospel.

Purity, patience, and perseverance are the three essentials to success, and above all, love.

Religion is realization; not talk, not doctrine, nor theories, however beautiful they may be. It is being and becoming, not hearing or acknowledging; it is the whole soul becoming changed into what it believes.

Religion is the manifestation of the Divinity already in man.

Teach yourselves, teach everyone his real nature, call uon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.

They alone live who live for others, the rest are more dead than alive.

This is the gist of all worship – to be pure and to do good to others.
It is love and love alone that I preach, and I base my teaching on the great Vedantic truth of the sameness and omnipresence of the Soul of the Universe.

Spiritual and Medicinal Significance of Sacred Durva Grass

Wed, 14 Mar 2012 10:33:32 +0000

Spiritual and Medicinal Significance of Sacred Durva Grass

This is also one of the live examples that each and every ritual in ancient Hinduism is not only of spiritual significance but also have the significance in our material life too. Since the ancient times in Hindu rituals, the durva grass plays an important role. Rings made of the grass are often worn before starting either the ritual of homa — offerings to fire — and puja. The grass is believed to have a purifying effect on participants. Grass is also used as an offering in Ganesha temples.

Use of durva grass in Hindu rituals began in Vedic times, more than estimated thousands of years ago. The grass is variously known as kusha and durva. Scholars and priests are not clear if they refer to two separate species of grass or the same grass. Some of the species of grass identified as sacred grass include Cynodon dactylon, Desmostachya bipinnata, Imperata cylindrica and Panicun dactylon.

Features of Durva

The unique feature of kusha grass is that it has sharp edges and that of durva grass is that it is a hardy plant and, therefore, is a great survivor; its roots go deep in search of water. Pluck a blade of grass and it sprouts back, and this attribute makes it a powerful symbol of regeneration, renewal, rebirth, fertility, and hence prosperity. That is why the durva grass is offered to householder gods like Ganesha, and not to hermit gods like Shiva.

Some of the Spiritual Features of Durva are:

The Durva have the ability to absorb and emit the three Principles of Primal Shiva, Primal Shakti and Primal Ganesh.
Durva have the highest ability to attract the Ganesh Principle or Ganesh Energy.

Its effect takes place in various ways. The examples are:

The Nirgun Ganesh Principle and pure Chaitanya are emitted through the Durva in higher proportion.
The momentum of this emission is also higher.
The effect of the frequencies emitted by the Durva is on the subtlest, that is, most subtle level.
The effect of the frequencies emitted by the Durva is on the gross body, the subtle body and the causal body.

Ancient Scriptures on Durva

Some Scholars say the durva grass represents the hair of Brahma; others say it is the hair of Vishnu. In one folk variant of the Ramayana, it is the hair of Sita — as Sita entered the earth, a distraught Rama tried to hold on to her but could only catch a few strands of her hair and these turned into kusha grass whose sharp edges cut his fingers.

Sita is said to have placed the sacred grass between herself and Ravana during the period of her confinement in Lanka, and she warned him never to cross the grass. If he did, his head would burst into a thousand pieces, she told him. This makes the grass the Sita-rekha that prevents Ravana from crossing the line of propriety with the faithful wife of Rama.

Another folk narrative says that Sita gave birth to only one son called Luv. One day, she left the child in the care of sage Valmiki and went to the forest to collect firewood. While she was away, the child wandered off. Valmiki, not finding the child, became tense. He fashioned a doll out of some kusha grass and using his divine powers, created another like Luv, and that's how Luv came to have a twin brother, Khush.

Blades of the razor-sharp grass have been converted by rishis into potent missiles to kill demons and errant kings. Rishis created a missile using kusha grass to kill the wicked king Vena.

Some say that the durva grass became sacred when drops of amrita or nectar fell on it during the churning of the cosmic ocean. Another story tells us that the pot containing amrita was placed on kusha grass and that's how it came to be considered immortal.

Medicinal Benefits of Durva Grass

Durva grass or Bermuda grass, (botanical name Cynodan dactylon). The Researches have shown that this grass has many medicinal properties. It is widely used in India for grass juice, an excellent remedy for many diseases. Bermuda grass is an indigenous plant of Asia and is superior to wheat grass. It contains crude protein, fiber, calcium, phosphorus and potash.

Durva grass juice can be prepared with a handful of grass without the roots (approximately 100 gram). Wash it and cut it into small pieces. Grind it in a mixer with enough water and press it for juice. Coconut water or tender coconut water can also be missed. Do not mix any other thing. Take one glass of this juice daily in the morning in empty stomach. Hold it in mouth for a few seconds to mix with saliva before swallowing it. It is important that food can be taken only after one or two hours. Assured benefits of Durva Grass grass are:

1) Bermuda grass is alkaline and helps our health

Most of the food we take are acidic and spoil our health. Grass is an alkaline food which is good for our health. This reduces acidity.

2) Tones up nerves

It is a very good tonic for our health and tones up our nervous system. It is suitable for all ages. Begin with a small quantity as in the initial stage you may feel slightly uneasy.

3) Removes toxins from the body

Constipation is the father of diseases. Grass juice is very good for removing the toxins from your body. It cleanses the blood system.

Shiva Linga- Meaning , importance and Science

Tue, 13 Mar 2012 09:34:18 +0000

Shiva Linga- Meaning , importance and Science

Meaning of Shiva Linga

Shiva Linga is the holy symbol of Lord Shiva that is considered sacred by the devotees of Lord Shiva. The word, “Lingum” is Sanskrit word which means, “symbol”. The meaning of Shiva Lingum, therefore means symbol of Lord Shiva and is therefore considered most sacred by various philosophies of Sanatan Dharma or Hinduism. Siva Linga has been worshipped in Hinduism since ages. Worship of Shiva Linga is regarded sacred and superior Shiva Mahapurana also. This is because the form or symbol makes worship simple while maintaining the truth that God does not have any definite form or structure.

Structure of Shiva Linga

Structure of Shiva Linga is most prevalent icon of Shiva and virtually found in all Shiva temples, Shiva Linga is a rounded, elliptical, an-iconic image that is usually set on a circular base or peetham. According to some scholars the Peetham represents Parashakti, the manifesting power of God. Shiva Lingas are usually made of stone that may either be carved or naturally existing - svayambhu, such as shaped by a swift-flowing river. Shiva Lingas may also be made of metal, precious gems, crystal, wood, earth or transitory materials such as ice. Some scholars say that transitory Shiva Linga may be made of 12 different materials such as sand, rice, cooked food, river clay, cow dung, butter, rudraksha seeds, ashes, sandalwood, darbha grass, a flower garland or molasses.

Origin of Shiva Linga

Various Interpretation of Shiva LingaBesides regarding Shiva Linga as the symbol and form of Lord Shiva, religious scholars have given various interpretations of Shiva Linga. Here is the brief description of some of the popular theories and interpretations related to Shiva Linga and its origin:

Worship of the Phallus According to some scholars, worship of Shiva Linga in effect means worship of the reproduction function. For, they say that the other meaning of the Sanskrit word ¡Linga¢ is gender in general and phallus (the male reproductive organ) in particular. They believe that the base of the Lingam corresponds to the Yoni which mean vagina or the female reproductive organ. Correspondence of Linga and Yoni in a Shiva Linga is therefore interpreted as the representation of the process of copulation.
Scholars further opine that the Kalash (container of water) that is suspended over the Shiva Linga from which water drips over the Linga also correspond to the idea of intercourse.
Connecting the origin of Shiva Linga to the early Indus Valley civilization, scholars opine that tribes of the Indus Valley took to the togetherness of Lingam and Yoni in a Shiva Linga as the point of energy, creation and enlightenment.
Interpretation in Tantra According to Tantra, Lingam is a symbol of Shiva's phallus in spiritual form. They say, the lingam contains the soul-seed within which lies the essence of the entire cosmos. The lingam arises out of the base (Yoni) which represents Parvati according to some or Vishnu, Brahma in female and neuter form according to others.
Interpretation in Puranas Puranas, especially the Vamana Purana, Shiva Purana, Linga Purana, Skanda Purana, Matsya Purana and Visva-Sara-Prakasha attribute the origin of Shiva Linga to the curse of sages leading to the separation of and installation of the phallus of Lord Shiva on earth.
Some also refer to the endlessness of the lingam to be linked to the egos of Lord Vishnu and Lord Brahma.

Interpretation of Shiva Linga as an Abstract Symbol of GodSome scholars of the Hindu scriptures say that Linga is merely an abstract symbol of the God. They point towards several legends in Hinduism where a sundry rock or even a pile of sand has been used by as a Lingam or the symbol of Shiva.

Citing a particular instance they say, Arjuna once fashioned a linga of clay when worshipping Shiva. Scholars of Puranas, thus argue that too much should not be made of the usual shape of the Lingam.

Scholars say that the interpretation of Shiva Linga as an abstract form of God is also consonant with philosophies that hold that God may be conceptualized and worshipped in any convenient form. The form itself is irrelevant, as the divine power that it represents is all that matters.

Scholars thus say that Sivalinga represent the formless Nirguna Brahman or the formless Supreme Being.

Science of Shiva Linga

By the modern science it is proved very clearly, a Siva linga is a huge power energy storage shape (more than that there is one more vigraha which can store energy ,that is Sarpa ranji vigraha which is seen in our sarpa kaadukal), that is why in this world total around 207 Atomic reactors are there, and all of them are the same shape of sivalinga…….. to cool down all reactors need continuous flow of heavy water circulation, same like the dharakadaram in siva temple over sivalinga.

Hinduism in United States of America

Mon, 05 Mar 2012 16:34:30 +0000

Hinduism in United States of America

In reality, Hinduism today has a widely divergent set of beliefs and practices, with a myriad of regional variants that date back centuries. It is the product of several millennia of development with ever-expanding views, understandings, beliefs, and speculations about the world, ultimate reality, and what humanity's role and purpose in all of it is. Like distinct patches on a quilt, these disparate elements are connected by key concepts that can be found throughout the broader tradition.

In a 2009 Newsweek article entitled, "We Are All Hindus Now," Lisa Miller notes that although the vast majority of Americans continue to identify with Christianity, at the same time we "are slowly becoming more like Hindus and less like traditional Christians in the ways we think about God, our selves, each other, and eternity." These are pivotal issues, and more and more westerners are coming to view the Hindu understanding of them as both rational and appealing. This does not mean there will be a large number of western converts to Hinduism anytime soon, but it does show the significant effect that Hindu thinking is having on the west.

The growing Indian Hindu community in America is also helping to bring about a more realistic view of the tradition. Its members are among the most educated and economically successful of any non-Christian religious group that has immigrated to America during the last several generations. Most members of the community are here as a result of the Immigration and Nationality Act of 1965, which abolished the National Origins Formula and removed restrictions that had limited the number of Indians who could immigrate. Since that time, hundreds of thousands of Indian Hindus have come to the U.S., become citizens, and started families, and the majority of their offspring self-identify as both American and Hindu. Thus, not only is America being influenced by Hinduism, but the reverse is true as well, and both stand to benefit from this relationship.

Hinduism is polytheistic (believes in multiple Gods) - The Misconception

Sun, 04 Mar 2012 15:52:59 +0000

Hinduism is polytheistic (believes in multiple Gods) - The Misconception

This is a very popular misconception that Hindus are polytheistic or believes in many God, this conception is because people comment or describe this without knowing the same and any concept can’t be described by those who even himself did not studied the same.

The “Vedas” the holy book, has the highest place in Sanatan Dharma or hindu religion and tell us this about God –

"OM PoornamadahPoornamidam Poornaad Poornamudachyate; PoornasyaPoornamaadaaya Poornamevaavashisyate".

Translated in English, this verse means "What is Whole - This is Whole - What has come out of the Whole is also Whole; When the Whole is taken out of the Whole, the Whole still remains Whole".

The essence of this verse is that the Infinite cannot be measured arithmetically - God is Infinite. The Infinite can be represented in Infinite ways and does manifest in infinite ways. This, in short, is the essence of the Hindu belief in God. That He is everywhere, around us and within us. Infact, Hinduism takes the bold step of proclaiming that "we are God".

At the end of the day, Hinduism is monotheistic (Believes in One God) and all the forms are nothing just the representation of God in different energy forms. The representation of God in his energy forms is there in Christians also like water angle, fire angle etc. However, Hinduism believes not only in One God, but also in His Infinite manifestations around us and within us perpetually. The manifestation of God’s different energy forms is on realizing that it is impossible for mankind to visualize the Infinite, Hinduism presents us with His forms to help us visualize him. This belief of Hinduism is often confused with polytheism but this is only a tool to help the followers of different calibers to reach the label of perfection or libration.

To illustrate this point - We all observe the unending processes of birth, existence and death, which seem to be continually taking place around us. We constantly witness these processes and are yet ignorant of them, living as we do in the comfort of our illusory lives. The Sanatan Dharma or Hinduism gives form and shape to these "works" of the Infinite with the Hindu Trinity - Brahma, Vishnu, and Shiva. "Brahma" creates, "Vishnu" sustains, and "Shiva" destroys orconsumates everything in the Universe.

That the Supreme can be worshipped in any form is a concept unique to Hinduism. Such worship is truly a tribute to His greatness and since the God is omniscient, omnipresent and infinite so the Hinduism allow each and every way or forms to worship because GOD is everywhere and in everything.

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