Tuesday, July 19, 2011
Nice drive on the NICE road
We went for a long drive on the NICE road in Bangalore. It was such a beautiful drive. The heavy vehicles went slow and we were fast(well...as fast as my over cautious husband can drive). the wind was whizzing past me.My hair got all tangled up. But we had a great time until we saw the board 'CAUTION LEOPARD CROSSING' well that is an absolutely alarming sign to find while you are driving on a two wheeler. here are some of the pics I wanna share with you....
Tuesday, July 5, 2011
In this story from the Brahmavaivarta Purana,Indra defeats Vṛtrá and releases the waters. Elevated to the rank of King of the gods, Indra orders the heavenly craftsman, Vishvakarma, to build him a grand palace. Full of pride, Indra continues to demand more and more improvements for the palace. At last, exhausted, Vishvakarma asks Brahma the Creator for help. Brahma in turn appeals to Vishnu the Supreme Being.
Vishnu visits Indra's palace in the form of a Brahmin boy; Indra welcomes him in. Vishnu praises Indra's palace, casually adding that no former Indra had succeeded in building such a palace. At first, Indra is amused by the Brahmin boy's claim to know of former Indras. But the amusement turns to horror as the boy tells about Indra's ancestors, about the great cycles of creation and destruction, and even about the infinite number of worlds scattered through the void, each with its own Indra. The boy claims to have seen them all. During the boy's speech, a procession of ants had entered the hall. The boy saw the ants and laughed. Finally humbled, Indra asks the boy why he laughed. The boy reveals that the ants are all former Indras.
Another visitor enters the hall. He is Shiva, in the form of a hermit. On his chest lies a circular cluster of hairs, intact at the circumference but with a gap in the middle. Shiva reveals that each of these chest hairs corresponds to the life of one Indra. Each time a hair falls, one Indra dies and another replaces him.
No longer interested in wealth and honor, Indra rewards Vishvakarma and releases him from any further work on the palace. Indra himself decides to leave his life of luxury to become a hermit and seek wisdom. Horrified, Indra's wife Shuchi asks the priest Brihaspati to change her husband's mind. He teaches Indra to see the virtues of both the spiritual life and the worldly life. Thus, at the end of the story, Indra learns how to pursue wisdom while still fulfilling his kingly duties.
Vishnu visits Indra's palace in the form of a Brahmin boy; Indra welcomes him in. Vishnu praises Indra's palace, casually adding that no former Indra had succeeded in building such a palace. At first, Indra is amused by the Brahmin boy's claim to know of former Indras. But the amusement turns to horror as the boy tells about Indra's ancestors, about the great cycles of creation and destruction, and even about the infinite number of worlds scattered through the void, each with its own Indra. The boy claims to have seen them all. During the boy's speech, a procession of ants had entered the hall. The boy saw the ants and laughed. Finally humbled, Indra asks the boy why he laughed. The boy reveals that the ants are all former Indras.
Another visitor enters the hall. He is Shiva, in the form of a hermit. On his chest lies a circular cluster of hairs, intact at the circumference but with a gap in the middle. Shiva reveals that each of these chest hairs corresponds to the life of one Indra. Each time a hair falls, one Indra dies and another replaces him.
No longer interested in wealth and honor, Indra rewards Vishvakarma and releases him from any further work on the palace. Indra himself decides to leave his life of luxury to become a hermit and seek wisdom. Horrified, Indra's wife Shuchi asks the priest Brihaspati to change her husband's mind. He teaches Indra to see the virtues of both the spiritual life and the worldly life. Thus, at the end of the story, Indra learns how to pursue wisdom while still fulfilling his kingly duties.
Monday, July 4, 2011
Legends of Kartikeya
, in the forest of Śankha, was born Shad́ánana or Kártikeya, Mars with six faces. Here he wished or formed the resolution of going to the mountains of Crauncha, Germany, part of Poland, &c. to rest and recreate himself after his fatigues in the wars of the gods with the giants. There, in the skirts of the mountains p. 170 of Crauncha, he flung his sword; the very same which Attila, in the fifth century, asserted he had found under a clod of earth. It was placed in his tomb, where it is probably to be found. The legend here alluded to is told at length in the Vámana Puráńa. Mahishásura, flying from the battle, in which Táraka had been slain by Kártikeya, took refuge in a cave in the Krauncha mountain. A dispute arising between Kártikeya and Indra, as to their respective prowess, they determined to decide the question by circumambulating the mountain; the palm to be given to him who should first go round it. Disagreeing about the result, they appealed to the mountain, who untruly decided in favour of Indra. Kártikeya, to punish his injustice, hurled his lance at the mountain Krauncha, and pierced at once it and the demon Mahisha. Another division of Krauncha is ascribed to Paraśuráma. Megha Dúta, Krauncha is also sometimes considered to be the name of an Asura, killed by Kártikeya; but this is perhaps some misapprehension of the Pauráńic legend by the grammarians, springing out of the synonymes of Kártikeya, Kraunchári, Kraunchadárańa, &c., implying the foe or destroyer of Krauncha, occurring in the Amara, and other Koshas.
Monday, June 20, 2011
Indra as Vritrahan "slayer of Vritra"
According to the Rig Veda, Vritra kept the waters of the world captive until he was killed by Indra, who destroyed all the ninety-nine fortresses of Vritra (although the fortresses are sometimes attributed to Sambara) before liberating the imprisoned rivers.
The combat began soon after Indra was born, and he had drunk a large volume of Soma at Tvashtri's house to empower him before facing Vritra. Tvashtri fashioned the thunderbolt (Vajrayudha) for Indra, and Vishnu, when asked to do so by Indra, made space for the battle by taking the three great strides for which he became famous.Vritra broke Indra's two jaws during the battle, but was then thrown down by the latter and, in falling, crushed the fortresses that had already been shattered. For this feat, Indra became known as Vritrahan "slayer of Vritra" and also as "slayer of the first-born of dragons". Vritra's mother, Danu (who was also the mother of the Danava race of Asuras), was then attacked and defeated by Indra with his thunderbolt. In one of the versions of the story, three Devas - Varuna, Soma and Agni - were coaxed by Indra into aiding him in the fight against Vritra whereas before they had been on the side of the demon (whom they called "Father")
In another version Vritra was created by Tvashtri to avenge the killing of his son by Indra, known as Trisiras or Visvarupa. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra was eventually forced to flee. Vishnu and the rishis brokered a truce, with Indra swearing that he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam (which Vishnu had entered to ensure victory) from the waves of the ocean to kill him at twilight.
Vritra (a brahmin in this version) became the head of the Asuras (portrayed as inherently demonic here, as opposed to the Vedic version in which they can be gods or demons). He renounced his dharma – duty – to do good unto others and turned to violence, battling with the devas. Eventually, he gained the upper hand and the Devas were frightened of his evil might. Led by Indra, they approached Lord Vishnu for help. He told them that Vritra could not be destroyed by ordinary means, revealing that only a weapon made from the bones of a sage could slay him. When the deities revealed their doubts about the likelihood of any ascetic donating his body, Vishnu directed them to approach the sage (Rishi) Dadichi. When approached by the gods, Dadhichi gladly gave up his bones for the cause of the good, stating that it would be better for his bones to help them attain victory than to rot in the ground. The Devas collected the bones and Indra crafted the Vajrayudha from them. When they engaged Vritra again, the battle lasted for 360 days before the brahmin breathed his last.
In both of these versions (either for killing Trisiras or the brahmin Vritra), the terrible anthropomorphic personification of Brāhmanahatya (Brahmanicide) chased Indra and forced him into hiding for his sin,[9][10] and Nahusha was invited to take his place
The combat began soon after Indra was born, and he had drunk a large volume of Soma at Tvashtri's house to empower him before facing Vritra. Tvashtri fashioned the thunderbolt (Vajrayudha) for Indra, and Vishnu, when asked to do so by Indra, made space for the battle by taking the three great strides for which he became famous.Vritra broke Indra's two jaws during the battle, but was then thrown down by the latter and, in falling, crushed the fortresses that had already been shattered. For this feat, Indra became known as Vritrahan "slayer of Vritra" and also as "slayer of the first-born of dragons". Vritra's mother, Danu (who was also the mother of the Danava race of Asuras), was then attacked and defeated by Indra with his thunderbolt. In one of the versions of the story, three Devas - Varuna, Soma and Agni - were coaxed by Indra into aiding him in the fight against Vritra whereas before they had been on the side of the demon (whom they called "Father")
In another version Vritra was created by Tvashtri to avenge the killing of his son by Indra, known as Trisiras or Visvarupa. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra was eventually forced to flee. Vishnu and the rishis brokered a truce, with Indra swearing that he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam (which Vishnu had entered to ensure victory) from the waves of the ocean to kill him at twilight.
Vritra (a brahmin in this version) became the head of the Asuras (portrayed as inherently demonic here, as opposed to the Vedic version in which they can be gods or demons). He renounced his dharma – duty – to do good unto others and turned to violence, battling with the devas. Eventually, he gained the upper hand and the Devas were frightened of his evil might. Led by Indra, they approached Lord Vishnu for help. He told them that Vritra could not be destroyed by ordinary means, revealing that only a weapon made from the bones of a sage could slay him. When the deities revealed their doubts about the likelihood of any ascetic donating his body, Vishnu directed them to approach the sage (Rishi) Dadichi. When approached by the gods, Dadhichi gladly gave up his bones for the cause of the good, stating that it would be better for his bones to help them attain victory than to rot in the ground. The Devas collected the bones and Indra crafted the Vajrayudha from them. When they engaged Vritra again, the battle lasted for 360 days before the brahmin breathed his last.
In both of these versions (either for killing Trisiras or the brahmin Vritra), the terrible anthropomorphic personification of Brāhmanahatya (Brahmanicide) chased Indra and forced him into hiding for his sin,[9][10] and Nahusha was invited to take his place
Friday, June 17, 2011
Extraction from Vishnu Puranam
Śrí, the bride of Vishńu, the mother of the world, is eternal, imperishable; in like manner as he is all-pervading, so also is she, oh best of Brahmans, omnipresent.
Vishńu is meaning; she is speech.
Hari is polity (Naya); she is prudence (Níti).
Vishńu is understanding; she is intellect.
He is righteousness; she is devotion.
He is the creator; she is creation.
Śrí is the earth; Hari the support of it.
The deity is content; the eternal Lakshmí is resignation.
He is desire; Śrí is wish.
He is sacrifice; she is sacrificial donation (Dakshiná).
The goddess is the invocation which attends the oblation; Janárddana is the oblation.
Lakshmí is the chamber where the females are present (at a religious ceremony); Madhusúdana the apartment of the males of the family.
Lakshmí is the altar; Hari the stake (to which the victim is bound).
Śrí is the fuel; Hari the holy grass (Kuśa).
He is the personified Sáma veda; the goddess, lotus-throned, is the tone of its chanting.
Lakshmí is the prayer of oblation (Swáhá); Vásudeva, the lord of the world, is the sacrificial fire.
Saurí (Vishńu) is Śankara (Śiva); and Śrí is the bride of Śiva (Gaurí).
Keśava, oh Maitreya, is the sun; and his radiance is the lotus-seated goddess.
Vishńu is the tribe of progenitors (Pitrigana); Padma. is their bride (Swadhá), the eternal bestower of nutriment.
Śrí is the heavens; Vishńu, who is one with all things, is wide extended space.
The lord of Śrí is the moon; she is his unfading light.
She is called the moving principle of the world; he, the wind which bloweth every where.
Govinda is the ocean; Lakshmí its shore.
Lakshmí is the consort of Indra (Indrání); Madhusúdana is Devendra.
The holder of the discus (Vishńu) is Yama (the regent of Tartarus); the lotus-throned goddess is his dusky spouse (Dhúmorná).
Śrí is wealth; Śridhara (Vishńu) is himself the god of riches (Kuvera).
Lakshmí, illustrious Brahman, is Gaurí; and Keśava, is the deity of ocean (Varuna).
Śrí is the host of heaven (Devasená); the deity of war, her lord, is Hari.
The wielder of the mace is resistance; the power to oppose is Śrí.
Lakshmí is the Kásht́há and the Kalá; Hari the Nimesha and the Muhúrtta.
Lakshmí is the light; and Hari, who is all, and lord of all, the lamp.
She, the mother of the world, is the creeping vine; and Vishńu the tree round which she clings.
She is the night; the god who is armed with the mace and discus is the day.
He, the bestower of blessings, is the bridegroom; the lotus-throned goddess is the bride.
The god is one with all male--the goddess one with all female, rivers.
The lotus-eyed deity is the standard; the goddess seated on a lotus the banner.
Lakshmí is cupidity; Náráyańa, the master of the world, is covetousness.
Oh thou who knowest what righteousness is, Govinda is love; and Lakshmí, his gentle spouse, is pleasure.
But why thus diffusely enumerate their presence: it is enough to say, in a word, that of gods, animals, and men, Hari is all that is called male; Lakshmí is all that is termed female: there is nothing else than they.
Vishńu is meaning; she is speech.
Hari is polity (Naya); she is prudence (Níti).
Vishńu is understanding; she is intellect.
He is righteousness; she is devotion.
He is the creator; she is creation.
Śrí is the earth; Hari the support of it.
The deity is content; the eternal Lakshmí is resignation.
He is desire; Śrí is wish.
He is sacrifice; she is sacrificial donation (Dakshiná).
The goddess is the invocation which attends the oblation; Janárddana is the oblation.
Lakshmí is the chamber where the females are present (at a religious ceremony); Madhusúdana the apartment of the males of the family.
Lakshmí is the altar; Hari the stake (to which the victim is bound).
Śrí is the fuel; Hari the holy grass (Kuśa).
He is the personified Sáma veda; the goddess, lotus-throned, is the tone of its chanting.
Lakshmí is the prayer of oblation (Swáhá); Vásudeva, the lord of the world, is the sacrificial fire.
Saurí (Vishńu) is Śankara (Śiva); and Śrí is the bride of Śiva (Gaurí).
Keśava, oh Maitreya, is the sun; and his radiance is the lotus-seated goddess.
Vishńu is the tribe of progenitors (Pitrigana); Padma. is their bride (Swadhá), the eternal bestower of nutriment.
Śrí is the heavens; Vishńu, who is one with all things, is wide extended space.
The lord of Śrí is the moon; she is his unfading light.
She is called the moving principle of the world; he, the wind which bloweth every where.
Govinda is the ocean; Lakshmí its shore.
Lakshmí is the consort of Indra (Indrání); Madhusúdana is Devendra.
The holder of the discus (Vishńu) is Yama (the regent of Tartarus); the lotus-throned goddess is his dusky spouse (Dhúmorná).
Śrí is wealth; Śridhara (Vishńu) is himself the god of riches (Kuvera).
Lakshmí, illustrious Brahman, is Gaurí; and Keśava, is the deity of ocean (Varuna).
Śrí is the host of heaven (Devasená); the deity of war, her lord, is Hari.
The wielder of the mace is resistance; the power to oppose is Śrí.
Lakshmí is the Kásht́há and the Kalá; Hari the Nimesha and the Muhúrtta.
Lakshmí is the light; and Hari, who is all, and lord of all, the lamp.
She, the mother of the world, is the creeping vine; and Vishńu the tree round which she clings.
She is the night; the god who is armed with the mace and discus is the day.
He, the bestower of blessings, is the bridegroom; the lotus-throned goddess is the bride.
The god is one with all male--the goddess one with all female, rivers.
The lotus-eyed deity is the standard; the goddess seated on a lotus the banner.
Lakshmí is cupidity; Náráyańa, the master of the world, is covetousness.
Oh thou who knowest what righteousness is, Govinda is love; and Lakshmí, his gentle spouse, is pleasure.
But why thus diffusely enumerate their presence: it is enough to say, in a word, that of gods, animals, and men, Hari is all that is called male; Lakshmí is all that is termed female: there is nothing else than they.
Sunday, May 29, 2011
Cute Mc Donald's Ad
Girl asks: Are we boyfriend and girl friend?
Boy says : No
Girl : why?
Boy : because girl friends are demanding always saying i want this and i want that
Girl : but I just want Mc aloo tikki
(boy considers)
Boy : is that so, then its alright
http://youtu.be/jmNrvlQ73pU
Boy says : No
Girl : why?
Boy : because girl friends are demanding always saying i want this and i want that
Girl : but I just want Mc aloo tikki
(boy considers)
Boy : is that so, then its alright
http://youtu.be/jmNrvlQ73pU
Tuesday, March 1, 2011
Legends of Maha Shiva Raatri
Every month in Krishna paksha chathurdhasi (fourteenth moonday) is called masa Shiva rathri. The one that comes in the month of "Masi" (mid 
February to mid March) is called Maha Shiva rathri. This is considered as the most important vrata by the devotees.
There are many incidents like this told in our Puraanas. If we do the vrata with pure devotion and love there can be no doubt about getting the Grace of the Almighty.
Once Lord Vishnu and Lord Bramha argued over each other’s prowess. However, Lord Shiva challenged both of them. He appeared as a flaming Linga and challenged the duo to measure the gigantic Linga (phallic symbol of Lord Shiva). Lord Bramha, who took the form of a swan, and Lord Vishnu who became a boar and went to Netherland, were both unable to measure the Shivlinga. Then Lord Shiva came out of the Linga and declared himself the most powerful. Maha Shivratri therefore means the grand night of Shiva. The devotees of Shiva fast during this day and pray to the lord throughout the night. This legend goes to prove the supremacy of Mahadev over other Hindu Gods.
King Daksha, opposed Sati's marriage with Shiva. At a yagnya (holy sacrifice) the king ignored Shiva’s presence and thereby insulted the latter publicly. Sati was so angered by this that she jumped into the sacrificial fire and ended her life. Lord Shiva unleashed his fury at the death of his wife by performing the violent dance, Taandav. He wiped out Daksha’s kingdom, undertook rigorous penance and retired to the Himalayas. The Gods, who feared that the severity of Shiva’s penance might bring an end to the world, revived Sati in the new avatar of Parvati. Shiva-Parvati married and this reunion is celebrated on Maha Shivratri.
There are many incidents told about the greatness of this day. Once a hunter in a jungle after searching throughout the jungle, was quite tired and could not get any animal. In the nightfall a tiger started chasing him. to escape from that he climbed a tree. That was a Bilva tree. The tiger sat under the tree waiting for him to come down. The hunter who sat on a branch of the tree was quite tense and didn't want to sleep. He was plucking the leaves and putting down as he was not able to be idle. Below the tree there was a Shiva lingam. The whole night went on like this. God was pleased with the Upavasa (hunger) and the Pooja the hunter and the tiger did even without knowledge. He is the peak of the grace. He gave the hunter and the tiger "Moksha".
In a Shiva temple on a Maha Shiva rathri day the lamp kept in the altar was very dim. That time a mouse which came take its prey touched the flame. Due to the heat it moved its head immediately. In the process it kindled the lamp and the altar was illuminated well. Lord Shiva, pleased by this deed made the mouse Mahabali, the renowned asura king.
February to mid March) is called Maha Shiva rathri. This is considered as the most important vrata by the devotees.There are many incidents like this told in our Puraanas. If we do the vrata with pure devotion and love there can be no doubt about getting the Grace of the Almighty.
Once Lord Vishnu and Lord Bramha argued over each other’s prowess. However, Lord Shiva challenged both of them. He appeared as a flaming Linga and challenged the duo to measure the gigantic Linga (phallic symbol of Lord Shiva). Lord Bramha, who took the form of a swan, and Lord Vishnu who became a boar and went to Netherland, were both unable to measure the Shivlinga. Then Lord Shiva came out of the Linga and declared himself the most powerful. Maha Shivratri therefore means the grand night of Shiva. The devotees of Shiva fast during this day and pray to the lord throughout the night. This legend goes to prove the supremacy of Mahadev over other Hindu Gods.
King Daksha, opposed Sati's marriage with Shiva. At a yagnya (holy sacrifice) the king ignored Shiva’s presence and thereby insulted the latter publicly. Sati was so angered by this that she jumped into the sacrificial fire and ended her life. Lord Shiva unleashed his fury at the death of his wife by performing the violent dance, Taandav. He wiped out Daksha’s kingdom, undertook rigorous penance and retired to the Himalayas. The Gods, who feared that the severity of Shiva’s penance might bring an end to the world, revived Sati in the new avatar of Parvati. Shiva-Parvati married and this reunion is celebrated on Maha Shivratri.
There are many incidents told about the greatness of this day. Once a hunter in a jungle after searching throughout the jungle, was quite tired and could not get any animal. In the nightfall a tiger started chasing him. to escape from that he climbed a tree. That was a Bilva tree. The tiger sat under the tree waiting for him to come down. The hunter who sat on a branch of the tree was quite tense and didn't want to sleep. He was plucking the leaves and putting down as he was not able to be idle. Below the tree there was a Shiva lingam. The whole night went on like this. God was pleased with the Upavasa (hunger) and the Pooja the hunter and the tiger did even without knowledge. He is the peak of the grace. He gave the hunter and the tiger "Moksha".
In a Shiva temple on a Maha Shiva rathri day the lamp kept in the altar was very dim. That time a mouse which came take its prey touched the flame. Due to the heat it moved its head immediately. In the process it kindled the lamp and the altar was illuminated well. Lord Shiva, pleased by this deed made the mouse Mahabali, the renowned asura king.
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