Lalbaugcha Raja is the most famous Sarvajanik Ganapati, [1] kept at Lalbaug, a prominent locality in Mumbai during Ganesh Chaturti festival. The idol is kept for public display for Eleven days thereafter it is immersed on the auspicious day of Anant Chaturdashi. The pendal attracts hundreds of thousands of devotees during the festival[2] and is the center of prime attraction.There are two lines for taking blessings of the Lalbaugcha Raja - THE NAVSACHI LINE and MUKH DARSHANACHI LINE.Around 18 LAC people visit the mandal on the 1st day of ganeshutsav .It takes around 25-30 and sometimes 40 hours for THE NAVSACHI LINE and 15-20 hours for MUKH DARSHANACHI LINE to reach the ganpati stage due to the long lines ranging from 5 to 6 km. Many times MUKH DARSHANACHI LINE reaches Byculla and THE NAVSACHI LINE reaches very very far.
It is believed that this Idol of Lord Ganesha is Navsacha Ganpati (which means the fulfiller of all wishes) and hence around 1.5 million people or more visit this Ganesh Pandal daily during the 10 day Ganeshotsav festival.Soon Lalbaugcha Raja is supposed to be a pigrim place.
Since last few years, few days prior to the Ganesh Chaturthi day, Mukh Darshan Ceremony (Lalbaugcha Raja's first look and photoshoot) is organised by Lalbaug Sarvajanik Ganeshostav mandal. This year the ceremony took place on Thursday, September 5, 2013. This unveiling of Lalbaugcha Raja is covered every year by all national and regional channels.[3]
Lalbaugcha Raja is the popular Ganesh Idol of Lalbaugcha Raja Sarvajanik Ganeshotsav Mandal. The Mandal, formerly known as Sarvajanik Ganeshotsav Mandal, Lalbaug[4] was founded in 1934 at Lalbaug Market.
History[edit source | editbeta]
The Mandal, formerly known as 'Sarvajanik Ganeshotsav Mandal, Lalbaug' was founded in 1934,[5] because of a vow (Navas) for construction of the present Lalbaug Market at its existing place. The market place at Peru Chawl was shut down in 1932. Hence, the fishermen and vendors [ i.e. the KOLI people] who used to sit in the open place vowed to Ganesha for permanent place for their market. With the consistent efforts and support of the then local Councillor-Late Shri. Kuwarji Jethabhai Shah, Dr. V. B. Korgaonkar, Shri. Nakhawa Kokam Mama, Bhausaheb Shinde, Dr. U. A. Rao and the local residents, the landlord Rajabai Tayyabali agreed to give a plot for construction of a market. As fulfillment of their wish, the fisherman and the traders established the Ganesh Idol on 12 September 1934. The idol was dressed in the customary fashion of fisherman. Since that day onwards, this Lord Ganesh has become popular as it fulfills the wishes of devotees. The Mandal was formed in the era when the freedom struggle was at its peak.
From Wikepedia ..
I have been shooting Lalbagh Chya Raja since 2004 ,,promoting Hindu Muslim Amity through my blogs ,,
"Kailaasarana Shiva Chandramouli Phaneendra Maathaa Mukutee Zalaalee Kaarunya Sindhu Bhava Dukha Haaree Thujaveena Shambho Maja Kona Taaree"
Sunday, September 15, 2013
About Lalbagh Chya Raja
Friday, September 6, 2013
Goddess Gauri. Beckons
GODDESS GAURI. Goddess Gauri is one of the manifestations of Goddess Parvati. Indeed she appears to be Parvathi herself on a retrospect time scale. The common epithets for Parvathi are Uma and Aparna. In the Ramayana the name Uma is synonym for Mother Parvathi. In the Harivamsa, she is Aparna meaning One who took to sustenance. These are also correlative to Sati. Mother Parvathi is Shakti or the Divine Mother, appearing in many forms such as Durga and Kali also. In describing Parvathi’s complexion, she is addressed as Gauri, the fair goddess or as the dark Kali. Could one say that Gauri was indeed Mother Parvathi in her teens and its corresponding emotions and feelings?
Notwithstanding, Goddess Gauri stands on her own as the divine energy of Mother Goddess. Gauri is auspicious and brilliant. She extends her protection to her bhaktas and is swift to punish evil doers. Mother Gauri enlightens the spiritual seeker and removes fear of rebirth by granting salvation. She is the symbol of growth and maturity. That also means she represents new life.
She is symbolic of fertility and motherhood and of the victory of good over evil. In her beauty and grace, She is considered as a perfect wife for Her husband, Lord Shiva. Mother clearly represents purity and austerity. Her mythology does not take her beyond being a Kanya Kumari or unmarried girl who set out to perform severe tapas or penance to marry Lord Siva.
MYTHOLOGY: Legends surrounding Goddess Gauri is most certainly linked to Parvathi’s complexion. Parvati first attempted to seduce Lord Siva. The Lord found her hardly attractive and does not entertain her. He reproached her. This taunt so incensed her that Parvati retreated into forest greens. Amidst nature, she performed a most severe course of austerities. But she was focussed to develop Her spiritual powers. This caught the attention of Lord Brahma. He decided to grant Her one wish. Parvati asked that Her dark skin be taken away, so that Shiva would love Her. Brahma took the darkness and created Goddess Kali with it. Brahma then bestowed that Parvati be shining with golden skin. From these circumstances, She became the Goddess Gauri. That was not enough to distract Siva. Brahma had to send Kama, Rati and Spring to draw the Lord's attention. Thereafter she re-manifests as Parvathi. Nothwithstanding, Hindus revere Gauri as a stand alone Goddess.
THEMES: Goddess Gauri’s themes are spring, protection, fertility, harvest, beauty, humor, youthfulness, wishes and equality. Her symbols are balsam, golden-colored items, milk, mirrors and lions. This fertile Hindu Goddess extends spring-like youth, beauty and tenderness into our lives. Gauri has a sympathetic ear for all human needs and wishes. She can also said to represent sexual restraint and the life giving aspect of Nature.
DEPICTION: In works of art, She is depicted as a fair maiden, attended by lions and bearing wild balsam and a mirror. She was born of a milky sea, and Her name translates as ‘golden one’, indicating a connection with the sun. She is usually depicted with light or golden skin. Because of Her golden color, She is associated with rice and grains, taking on the role of a fertility Goddess. Parvathi as Gauri is depicted wearing a green sari, bedecked in the sixteen love-charms and sitting demurely with Lord Siva. Her favourite offerings are rice based prasada. Bhkatas take the view that she blesses with a good rice crop.
GANESHA CHATHURTI: The deity of Goddess Gauri is also celebrated during Ganesha Chathurti. Both the deities are brought into the home together. This is often a fun affair with drumbeats, songs and music. Gauri’s arrival, usually after two days of Chathurti, to the homes is said to bring health, wealth, happiness and prosperity. The first day puja is the avahana, next day it is Satyanarayan puja and on the third day Gauri is immersed in water. Gouri finds her source in the Puranas. She is linked with Goddess Parvathi, Rajarajeswari and Lalitha Tripurasundari. Married women worship Goddess Gauri with kumkum for marital bliss or sowbhagyam. Unmarried girls pray for good husbands.
GAURI VRAT: This puja of austerity by unmarried women and young girls, is also known as Gauri Parvathi Vrat. In Tamil Vrat is Veratham. Based on Parvathi-Gauri-Siva mythology, unmarried females observe this vrat for divine blessings of obtaining an ideal husband like Lord Siva. The Vrat is observed for five days beginning on the Ekadashi day in the month of Ashada in the waxing phase of the moon. It ends on the day of Purnima. In some places corn shoots are grown in a small pot. The tender corn shoots emerging along with Lord Surya, the Sun God, are worshipped during the day..
Food vrat is observed during the whole day. The night menu would be food made from wheat flour, ghee and milk. Salt is prohibited. Fruits and fruit juices are consumed. At the end on Purnima, Gomata puja is performed. That is in reverence to Goddess Parvathi.
GOWRI HABBA. This is a celebration a day before Ganesh Chaturti. This festival is also known as Swarna Gowri Vratam. Swarna means gold which basically means worshipping along with Sivalinga. Gauri or Gowri Habba is attributed to the South and known as Hartalika Vrat in the North.
Goddess Gauri is worshipped as the wife of Lord Siva and Lord Ganesha’s mother. She is considered to be the incarnation of Adi Shakti Mahamaya bestowing courage and power. Gauri is brought into the homes like an unmarried girl and the following day events depict Lord Ganesha coming to receive and take her home to Kailasa. It is believed that Lord Siva sent Ganesha to bring the Mother home. It is common practice to make beautiful clay idols of Goddess Gauri and Lord Ganesha to be worshipped and thereafter immersed in a pond.
Gowri Puja is shradda or purity and dedication. Sometimes this is a group festival celebrated with friends and neighbours. The house is thoroughly cleaned. A temporary shrine is erected using banana stems and leaves. Alternatively a puja cabinet is used. The deity is either ready- made idols or the indigenous method to make an idol of Gauri. Her deity is decorated with garlands, mango leaves, turmeric, tulsi and sandalwood paste.
A sacred thread with sixteen knots called ‘Gauridaara’ is tied to their wrists. This is supposed to be with the blessings of Goddess Gauri. It is symbolical of Parvathi spending sixteen years in tapas to win Siva’s heart.
Pooja thala with puja items known as Baagina offering is a major part of the celebration. Usually five baaginas are prepared as part of the vratha. Each baagina contains a packet of arshina or turmeric, kumkum, black bangles, black beads which is used in the mangalsutra, a comb, a small mirror, coconut, blouse piece, dhaanya or cereals, wheat or rava and jiggery. Usually there are sixteen different items.
The main puja ceremony involves bathing the deity in milk, ghee, curd, honey and water. Aarti is performed followed by bhajans. The first baagina is traditionally offered to Goddess Gauri and the remaining is given to married women. According to the Puranas, Gauri Vratam bestows wealth and worldly well being to bhkatas who observe it. It is legendarily believed that the vrata is so powerful than even a dry tree will turn green after its observance.
It is to be always remembered that all rituals are man made. They facilitate prayers. Over time the rituals are added or subtracted. Rituals are also regional; some not having any vedic connection at all. These are customary ritual. In Hindu thoughts a simple prayer done in sincerity according to one’s means is sufficient. The core concept of Sanathana Dharma is Brahman and its realization and that should be the emphasis. Rituals may aid to a certain extent provided the woods are not missed for the trees.
vedicgoddess.weebly.com/3/post/2012/08/devi-gauri.html
Saturday, August 17, 2013
Lord Shiva ..
en.wikipedia.org/wiki/Shiva
Shiva (Śiva, /ˈʃɪvə/, meaning "The Auspicious One"), also commonly known as Mahadeva (meaning "The Great God") and Shankara, is a popular Hindu god and is venerated as the Supreme Being within Shaivism, one of the three most influential denominations in Hinduism.[1][2] In several branches of Hinduism other than Shaivism, Shiva is regarded as one of the primary forms of God, such as one of the five primary forms of God[1] in the Smarta tradition, and "the Destroyer" or "the Transformer"[3] among the Trimurti, the Hindu Trinity of the primary aspects of the divine.
Shiva is described as an omniscient yogi, who lives an ascetic life on Mount Kailash,[3] as well as a householder with wife Parvati and two sons, Kartikeya and Ganesha. Shiva is usually worshipped in the aniconic form of Lingam. Shiva has many benevolent as well as fearsome forms. He is often depicted as immersed in deep meditation, with his wife and children or as the Cosmic Dancer. In fierce aspects, he is often depicted slaying demons.
The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi[4] means the auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.[5]
The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the Gods) and Trilokinath (meaning Lord of the three realms).[6]
The Sanskrit word śaiva means "relating to the god Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect.[7] It is used as an adjective to characterize certain beliefs and practices, such as Shaivism.[8] He is the oldest worshipped Lord of India.
The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.[9][10]
Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."[11] Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".[12]
Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"),[13][14] Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"),[15][16] and Parameśvara ("Supreme Lord").[17]
There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva.[18] The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition.[19] Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.[20][21]
Historical development[edit source | editbeta]
Origins[edit source | editbeta]
For the early history, see Rudra.
The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.[22][23] Some historians believe that the figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure.[23] Sailen Debnath traces the origin of Shiva to the pre-Aryan period, and believes that he played an important role in the Indus Valley Civilization.[24] How the persona of Shiva converged as a composite deity is not well documented.[25] Axel Michaels the Indologist suggests Shaivism like Vaişhņavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.[26]}}
An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes.[27] The foremost center of worship of Khandoba in Maharashtra is in Jejuri.[28] Khandoba has been assimilated as a form of Shiva himself,[29] in which case he is worshipped in the form of a lingam.[27][30] Khandoba's varied associations also include an identification with Surya[27] and Karttikeya.[31]
The Pashupati seal[edit source | editbeta]
Seal discovered at Mohenjodaro shows a seated figure surrounded by animals, possibly Shiva,the Pashupati
A seal discovered during the excavation of Mohenjo-daro has drawn attention as a possible representation of a "proto-Shiva" figure.[32] This Pashupati (Lord of animal-like beings)[33] seal shows a seated figure, possibly ithyphallic, surrounded by animals.[34] Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined. However, this claim is not without its share of critics, with some academics like Gavin Flood[32][35] and John Keay characterizing them as unfounded.[36]
Rudra[edit source | editbeta]
Main article: Rudra
Three-headed Shiva, Gandhara, 2nd century CE
Shiva as we know him today shares many features with the Vedic god Rudra,[37] and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.
The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BC based on linguistic and philological evidence.[38] A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods.[39] Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.
The identification of Shiva with the older god Rudra is not universally accepted, as Axel Michaels explains:
Rudra is called "The Archer" (Sanskrit: Śarva),[40] and the arrow is an essential attribute of Rudra.[41] This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.[42]
The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill",[43] and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness".[42] The names Dhanvin ("Bowman")[44] and Bāṇahasta ("Archer", literally "Armed with arrows in his hands")[44][45] also refer to archery.
There are numerous similarities that it would seem not to identify Shiva and Rudra as false. Both Rudra and Shiva are "blue-throated one," "three-eyed one," "dweller of the mountains," "Lord of the animals," yogins, have healing powers, have long matted hair, associated with fire, and described as Sthanu to describe their yogic pose of samadhi.[46]
Association with Vedic deities[edit source | editbeta]
Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Agni, Indra, Prajāpati, Vāyu, and others.[47]
Agni
Rudra and Agni have a close relationship.[48][49] The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva.[50] The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra."[51] The interconnections between the two deities are complex, and according to Stella Kramrisch:
The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.[52]
In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities.[53] Agni is said to be a bull,[54] and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned.[55][56] In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.[57]
The Vedas state Lord Agni is a manifestation of Lord Rudra. The Shivalinga is said to be a pillar of fire, and in the Indus Valley it was indeed used as a fire altar. Also, one of Lord Shiva's thousand names is Tanunpat meaning "fire god." Lord Shiva is further known as Lohita meaning 'red' and Lord Agni is too depicted red. Agni, like Lord Shiva is symbolized with the symbol of a torch. In one legend, the sage Agastya, who is known to Hindus to be a Shaiva is an avatar of Agni (The God Agni Becomes Agasthya) The Agni Purana is a Shaivite text. Lord Agni is also important in Tantric Yoga like Lord Shiva.[1] Furthermore, Lord Shiva's son Murugan is also associated with Agni and Agni's vehicle. Murugan is said in sometime to be a child of Agni and of Swaha, a daughter of Daksha.
Indra
According to a theory, the Puranic Shiva is a continuation of the Vedic Indra.[58] He gives several reasons for his hypothesis. Both Shiva and Indra are known for having a thirst for Soma. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3,[59] 6.45.17,[60][61] and 8.93.3.[62]) Indra, like Shiva, is likened to a bull.[63][64] In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.[65]
By some scholars such as Dr. David Frawley and Koenraad Elst in write that the King of Gods, Lord Indra is a manifestation of Lord Shiva.[66] In the Rig Veda, Lord Indra calls Himself Shiva many times (2:20:3, 6:45:17, 8:93:3.) Further the Pauravas' symbol was the lingam. Both are outsider gods associated with the soma plant. Like Lord Agni, Lord Indra is said to be a bull and Lord Shiva of course possesses a bull (Nandi) as his vehicle. Also, Lord Shiva's abode is said to be on Mount Meru or Mount Kailash, the same as Lord Indra's. Also in belief Indra married Prthivi while Rudra's consort is also said to be Prthivi.
Lord Shiva and Lord Indra share many names such as Puruhut meaning "Lord of the Purus." Initially the Purus worshiped Lord Indra. However the symbol of their tribe was the Shivlingam. Lord Indra is also connected with tiger skin (e.g. in RV 5:4:1:11), which is what Lord Shiva meditates upon.[2]
Furthermore, Muthuswamy Dikshithar also wrote "He is worshiped in the evenings by Lord Indra and others,..."[3] Also, at Darasuram near Tanjore is a temple where it is believed that Airavata worshiped the Lingam; the Lingam is named after him as Airavateswara.
Mahashivratri
About Mahashivratri..
Maha Shivaratri is celebrated with great devotion and religious fervor by Hindus, in honor of Lord Shiva, one of the Hindu Gods forming the Trinity. The festival falls on the moonless, 14th night of the new moon in the Hindu month of Phalgun (in the month of February - March, according to English Calendar). On the festival of Maha Shivaratri, devotees observe day and night fast and worship Shiva Lingam, to appease Lord Shiva. Many interesting legends have been related to the festival of Maha Shivaratri, explaining the reason behind its celebrations as well as its significance.
According to one of the most popular legends, Shivaratri is the wedding day of Lord Shiva and Parvati. It is also believed that Lord Shiva performed ‘Tandava’, the dance of the primal creation, preservation and destruction on this auspicious night of Shivaratri. According to another popular legend, described in Linga Purana, it was on Shivaratri that Lord Shiva manifested himself in the form of a Linga for the first time. Since then, the day is considered to be extremely auspicious by the devotees of Shiva and they celebrate it as Maha Shivaratri - the grand night of Shiva.
Shiva devotees observe strict fast on Maha Shivaratri, with many people having only fruits and milk and some not even consuming a drop of water. Worshippers dutifully follow all the traditions and customs related to Shivaratri festival, as they strongly believe that sincere worship of Lord Shiva, on the auspicious day, releases a person of his sins and also liberates him from the cycle of birth and death. As Shiva is regarded as the ideal husband, unmarried women pray for a husband like Him, on Shivaratri. On the other hand, married women pray for the well being of their husbands, on this auspicious day.
On Maha Shivratri, devotees wake up early in the morning and take a bath, if possible in river Ganga. After wearing fresh clothes, they visit the nearest Shiva temple, to give ritual bath to the Shiva Lingum (with milk, honey, water etc). The worship continues the whole day and whole night. Jaagran (nightlong vigil) might also be observed in Lord Shiva temples, where a large number of devotees sing hymns and devotional songs, in praise of Lord Shiva. In the morning,g devotees break their fast by partaking the prasad offered to Lord Shiva, after the aarti, the night before.
Wednesday, August 7, 2013
Tuesday, August 6, 2013
Saturday, August 3, 2013
Sukh Karta Dukhharta Varta Vighnachi Noorvi Poorvi Prem Krupya Jayachi Sarwangi Sundar Utishendu Rachi Kanthi Jhalke Maad Mukhta Padhanchi
Sukh Karta Dukhharta Varta Vighnachi Noorvi Poorvi Prem Krupya Jayachi Sarwangi Sundar Utishendu Rachi Kanthi Jhalke Maad Mukhta Padhanchi, a photo by firoze shakir photographerno1 on Flickr.
www.lyricsmasti.com/song/6401/get_lyrics_of_Sukhkarta-Duk...
Sunday, June 23, 2013
In India It Is Very Sad That Spiritual Tourism Has No Scope For Pilgrim Safety And Disaster Management
In India It Is Very Sad That Spiritual Tourism Has No Scope For Pilgrim Safety And Disaster Management, a photo by firoze shakir photographerno1 on Flickr.
if they get killed
in a stampede
it was gods will
they will concede
uttarkhand should
be a lesson let
the government
pay heed to the
public people
who come to
invoke god
at holy shrines
people from all
caste and creed
god save them
from natures
anger for mans
misdeeds
destroying
natural resources
for money and greed
the spirit of the dead
to the living plead
evil only evil breeds
Tuesday, June 11, 2013
Hope Is Humanity..
god created a world
as a garden of peace
with trees overladen
with rich fruits
you eat what you eat
you shoot what you
shoot ..god in his
kindness leads me
to pictures makes
paths for me
on my route ..
so i shoot all
gods goddesses
my cultural ethos
inheritance
i salute
being a beggar poet
with imagery and words
to my india my tribute
pictures speak louder
than words silent mute
street photographers
are products of humanity
good bad or ugly
who are we to refute
the third eye lodged
in the camera of our
consciousnesses
shoots what we shoot
cosmically holistically
creating hope to click
upload compute
Wednesday, May 15, 2013
I Shoot Hinduism As My Cultural Inheritance
277,270 items / 2,173,136 views
as hope and hindutva
a message of peace
harmony humanity
through the cosmic
third eye of shiva
lodged in my lens
i shoot the silhouette
of gods godliness
sensibility sense
i shoot get drawn
to what i shoot
arti incense
marigold vermilion
moments memorable
intense ...i shoot
as a story board
in a sequence
over 50000
hindu blogs
my world
without
religious barriers
or sectarian fence
they call me a
hindu shia
but i take
no offense
humility
my only defense
Friday, May 3, 2013
the girl child and the cosmic wheel of violence
275,388 items / 2,166,442 views
a few rapes
battered
bruised
than after
the media
storm
once again
pin drop
silence
gandhiji charkha
spinning wheel
pleading love
hope non violence
Shri Avdeshanandji The Crowd Puller At The Maha Kumbh
Shri Avdeshanandji The Crowd Puller At The Maha Kumbh, a photo by firoze shakir photographerno1 on Flickr.
About Swami Avdheshanand Giri
By Krishna Maheshwari
Swami Avdheshanand Giri Maharaj
Sri Avdheshanand Giri Maharaj, Acharya Mahamandaleshwar of the Juna Akhara, is a guru to thousands and an inspiration to millions. Swami Avdheshanand has initiated more than a hundred thousand sannyasins, transformed lives with his social activities, and leads the Juna Akhara[1] into the 21st century.
Contents [hide]
1 Childhood
2 College
3 Meeting his Guru
4 Monastic Life
5 Visiting his Native Village
6 Master Orator
7 Acharya of the Juna Akhara
8 Religion & God
9 Books Published
10 Online Media
11 Notes
12 References
Childhood
Swamiji was born in a respectable brahmin family. As an infant, he had no interest in playing with toys or making friends. He used to be lost in the memories of the events of his previous births and quite often used to share these with his family members. He was ordained to be a saint in this life, as he put it.
At the tender age of two and a half years, he displayed an interest in becoming a wandering monk. One day, he hung a small sling bag on his shoulders and, accompanied by stray dogs and pups, he left for the onward journey. However, the family members and neighbors, after looking for him in every nook and corner, were relieved to find him near a bus stand waiting to board a bus that would take him far away. After bringing him back, his parents got worried about his flings. It was advised that if he is put on a potter’s wheel (Chak of Kumhar) and churned anti-clockwise with force, he would forget his past. So this method was tried on him so that he might behave like other ordinary village children. However, the fire in him for knowing the truth could not be extinguished with these rituals. Rather, as Swamiji mentions, eventually his remembrances of the events of his previous births became more impressionable at this juncture. Swamiji’s first encounter of witnessing the accomplishment of a Sage in the field of Yoga was when he was in ninth grade of High School. During the summer that year, he visited an Ashram to spend some time practicing spiritual studies and Yoga. At this Ashram in the middle of one night, he watched a Yogi who was levitating in the air almost one foot above the ground. When the authorities of the Ashram came to know that this young boy had seen the sadhna, the yogi was admonished. However, the Yogi retorted “What is wrong with this child watching me? He is going to become a Sadhu anyway.”
College
While he was in the College, he actively participated in the debates, composing and recitation of poems and Prayers. After the morning assembly, he would give the current news on topics of interest to the masses. He was fond of organizing and participating in the relief camps for mitigating the hardship of flood and famine victims, people suffering from contagious diseases and other physical ailments. He was then staying as a paying guest at the house of a local priest who used to perform on occasions the necessary rituals and puja in reverence to the Gods. When the Priest had a busy schedule, he authorized him to perform the worship and retain the dakshina given to him. From the money so received, he could to a great extent meet his expenses for education as he always wished to be independent. Once, the Principal of the local college approached the local priest to conduct a worship ceremony at his home. However, the priest had a very tight schedule and recommended the boy for the ceremony.
When you develop a craving to know the Truth, the mountains and caves start attracting you and it happened to me in 1980.
—Swami Avdheshanand
The young boy performed the worship with such exactness, knowledge and command over the spirit of the rituals that the principal was overjoyed and offered him Dakshina. This was his first Dakshina and from that day on, he was the most sought after priest for performing the worship of the deities. However, this was only his formal recognition as a priest and not an end to his quest for self-realization. So one day, he quit his worldly life and quietly left for the Himalayas in search of Gyana and Satya.
Meeting his Guru
Wandering for months over the lower ranges of Himalayas, he realized that he needed a God-realized guru to guide him. The young man found his Guru, Swami Avdhoot Prakash Maharaj who was both self-realized and an expert in Yoga, and versatile in knowledge about the Veda and other scriptures.
Under the master’s direct guidance, he studied the Vedas and scriptures and cultivated his knowledge of Sanskrit. Eventually he received his first formal initiation (Diksha) by observing complete celibacy (Brahmacharya). Soon after his initiation, his Guru left the mortal body, leaving the young disciple to carry on his devotion to yoga and meditation on his own. In 1985, after intense Sadhana, a great Yogi emerged from the caves of the Himalayas. He contacted Swami Satyamittranandji, founder of Bharat Mata Temple, and soon after, received initiation to enter a true monastic life. He entered Junapeeth Akhara, one of the seven Akharas. The new name given to him was Swami Avdheshanand Giri.
Monastic Life
Until now he had been an inner explorer, free and detached from the external world. But after donning the ochre robes of a sannyasin, he learned how to make his life useful to others.
After spending some time teaching and getting involved in social work, he realized that he needed to become an instrument of social reform instead of remaining merely a medium of social help. This, he saw, had to be done through the transformation of individuals, based on the precepts and parameters laid down by the great Saints and Sages. This realization led the young Swami to become a preacher of the philosophy of Hindu religion. As the popularity of his oratory rose, so did his travel all over India and overseas. In a very short span of time, the whirlwind tours which Swamiji made earned him respect and love from seekers of truth all over the globe.
Visiting his Native Village
After an interval of over two decades of his departure from his native place, Swamiji was once addressing a congregation of aspirants in Northern India. One close relative of Swamiji who was attending the initiation ceremony spotted him. After Swamiji’s affirmation that he was indeed a child of the same family, the news of his elopement and turning into a great Sanyasi reached his village. Swamiji clearly mentioned that, being a wandering monk devoted to the monastic life as ordained by the wish of God, he had severed his past and family connections. Subject to this understanding, Swamiji agreed to a visit to his native village. When he reached his home, a large crowd with a big bandwagon accompanied him. There were high ranking government officers, ministers, and governors present. On meeting Swamiji, his father was startled to see that the little master had been truthful to his words and had mastered the art of self-realization, and had become instrumental in churning society into a new world order.
Master Orator
Swami Avdheshanand Giriji was recognized as a gifted speaker soon after he became a preacher of the ideology of Hindu religion. He was able to develop a rapport and an instant relationship with the devotees. A large number of people after listening to his lectures from the scriptures become his ardent disciples and devotees, seeking to get initiation from him. Swamiji has never discouraged anybody from following the path of self realization, though he maintains that it is a difficult path; but by practice and complete devotion one can achieve the goal. His lectures on various scriptures are given in India and abroad and are televised on many T.V. channels for humanity.
Acharya of the Juna Akhara
In 1998, the Juna Akhara, representing a clan of accredited saints, formally decided to make him the head acharya, or Mahamandalashewar. A formal ceremony with necessary rituals was held in which he was commemorated with the Pattabhishekam of Mahamandeleshwar. Some time after this ceremony he was chosen as the new acharya, a spiritual preceptor. This position is designated by the assigned saints after their own intense evaluation of the spiritual heights achieved by a saint engaged in the field of spirituality. No one can ask for it and no one from outside is appointed to such a distinguished position.
As an acharya, Swami Avdheshanand also became the preceptor for several sanyassins who had become part of the order and had decided to work closely with him The fellow sanyassins realized that it was the greatness of Acharya Sri that he had open heartedly accepted them into his team. They were grateful to him because after meeting him, their life was transformed. A number of sanyassins have been associated with him for over a decade. They feel whatever sankalpa they undertake for the welfare of the society and the people is fulfilled in no time, to their satisfaction.
The Acharya has assumed the mantle of a guru for the numerous devotees. No matter where he is in the world, his doors were always open to the devotees. Swamiji plans all his itineraries well in advance, with three to four flights a month, and on an average 20 days a month away from the Ashram. Everything is meticulously scheduled, even the time allocated between each meal. It is a demanding daily routine as strenuous, yet diversified, as of the Himalayan yogi of yesterday. According to Swamiji, it is the meditation which keeps him rejuvenated; which gives him energy, vitality, peace and bliss. There is nothing more powerful than meditation if one wants to realize one's goal. When you close your eyes and sit in a steady posture energy will rise and stir every cell of your body, mind and the system. Just close your eyes and start the meditation. Swamiji says that if there is anything difficult in the world, it is to start. Once you have taken off, you have nearly accomplished the task.
Swamiji has initiated about a million devotees and sanyassins during the last ten years or so. Swamiji will not say no to an aspirant who wants to engage himself in search of truth. As an Acharya, he is the guiding spirit behind all the activities of Juna Akhada and the Hindu Acharya Sabha. Harihar Ashram in Kankhal (Hardwar) is the main Ashram and seat of Acharya. In order to inculcate amongst his devotee followers the habit of service, self study and attending to religious congregations are also necessary for upliftment and self realization. Swamiji founded Prabhu Premi Sangh, a charitable body in 1991 which has about a million members as devotees. Prabhu Premi Sangh has its registered office and headquarters at Ambala Cantt. In this Ashram is conducted daily Hawan in the morning, satsang in the evening and an akhand naam sankirtan every day. It also has Akhand Jawala. The Ashram has also a pen for the herds of cows, the service of which is rendered by the devotees of the Ashram. Many hospitals, education centres & NGOs are serving the society under the divine guidance of Swamiji.
Religion & God
Swamiji has faith and respect for all religions. The universe is one family and God is one. Swamiji affirms and expresses his belief that there is only one God who controls the whole universe. All the creations in the universe are purely out of His will and wish. Further, all human beings are children of the same Almighty. We are just like waves in the ocean longing to merge with our source of origin, that is, God whose fraction we are. We take birth again and again to bear the fruits of Karma.
Swamiji has firm belief that all the religions of the world convey the same basic message of love, peace and brotherhood. However, the ways and means for achieving God may be different due to diverse climatic, cultural, ethnic, regional factors and compulsions; but the ultimate goal is that of God-realization. Swamiji keeps an interaction with the heads of all the religions throughout the world. He is strictly opposed to the confining of religious fervour and altruism to the precincts of any sect, area or region. The entire international community must be benefitted by a religion. Swamiji says that secularism means showing respect to all religions in words and deeds. He particularly mentions that removal of illiteracy, economic backwardness and inculcation of character-building measures endowed with the feeling of affinity for all the people and religions are necessary for the harmony and peace in the society.
Har Har Mahadev - Women Even God Cant Save
in a system
corrupted
cowardly
brave
for the
flesh
of woman
the butcher
craves
within the
soul of man
born in a cave
woman in india
born as a slave
