Tuesday, August 15, 2017

The Britishers took away the control of India from the Marathas and not from the Mughals

The Britishers took away the control of India from the Marathas and not from the Mughals


 Courtsy :Pulkit Mishra-  @pulkitmishra007 

Can you name the war that the Mughals fought against the British? You cannot because there was none.

When Robert Clive defeated the Nawab of Bengal in the Battle of Plassey to put the foundation stone of the British Empire,

the Mughal Emperor Alamgir II, was a 58 year old puppet, put to the throne by the Mighty Marathas and kingmaker Imad-ul-Mulk.

Yes, Marathas and not Mughals were the dominant power, when the British entered India.

In fact, Marathas ruled over an Empire larger than that of Akbar, dominating India for over 75 years.


There was a famous saying (Kahawat) for the Mughal Emperor Shah Alam II who reigned soon after Alamgir II 

"Sultanat-e-Shah Alam, Az Dilli ta Palam", meaning, 'The kingdom of Shah Alam is from Delhi to Palam', Palam being a suburb of Delhi. 

The Mughal kings that came after Shah Alam were mere pensioners under the British rule and weren’t the dominating force they are pictured to be

The British had to face the Mighty Marathas and not the Mughals in the first major war for the control of the Indian Sub-continent 

The Anglo Maratha War in 1775–82, which ended up in the Surrender of the British Troops.

It took conceit, treachery, manipulation & 44 long years of war against the Marathas for Brits to finally consolidate the British Empire.

https://en.wikipedia.org/wiki/Maratha_Empire
 
 
 
 


Martial Arts and Zen buddhism were founded in China by an Indian

Martial Arts and Zen buddhism were founded in China by an Indian

 Courtsy :Pulkit Mishra-  @pulkitmishra007 

Bodhidharma, a Pallava prince from Kanchipuram in Southern India went on to become the first patriarch of the Chan Buddhism in China.

He established what we now know as the Shaolin temple and Kung-Fu.


 We have bad slavery blood, hence tend to believe more in non-Indians. Here is the proof

https://www.youtube.com/watch?v=GQiK8m_Z8fo


 

Wednesday, August 9, 2017

Best Devanagari Typefaces


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Dharmāesthetics🚩🚩

Absolute Hindu Monarchy. No compromise.

Apr 20

Best Devanagari Typefaces

Find few beautiful fonts among the slim pickings of this Brahmi based gorgeous script

Anatomy of the Devanagari Font

If one script were to represent the great Indian intellectual tradition, it would without doubt be the Devanagari Script (Devanāgarī or देवनागरी). Used for over 120 languages including the major ones such as Sanskrit, Hindi, Marathi, Nepali among others this is a very beautiful script. Even though it’s the native script for more than 500 million people, selection for typefaces are pretty bad. However, recent explosion of mobile usage across the globe might help curb these issues.

Here, I present to you a list of high quality Devanagari typefaces which I think are worth of use and praise. Hopefully, this encourages people to make many more.

Test text: अतिरोषणश्चक्षुष्मानप्यन्ध एव (The angry person, though possessing eyes, is blind.)

Sanskrit 2003

Sanskrit 2003 Typeface

Sanskrit 2003 from Omkarananda Ashram Himalayas is one of the classic Devanagari font. It one of the widely used typeface for Devanagari.

Chandas and Uttara

Chandas with its Northern style Devanagari

Uttara with its Southern Bombay style Devanagri

These fonts are very comprehensive with tons of complex conjuncts. In Uttara I’ve seen the best implementation of Southern Bombay style Devanagari.

Devanagari MT

Devanagari MT Regular

Default font for Mac OS X until recently. This is the Times New Roman of Devanagari. Best for printed text and long reading. Really well designed without sacrificing the beauty for functionality.

Lohit Devanagari

Lohit Devanagari Regular

Default font for Linux commissioned by RedHat, Lohit Devanagari is a standard fare. It was one of few early OpenType fonts and I’ll always be thankful for that.

Kohinoor Devanagari

Kohinoor Devanagari Light

Default for Mac OS and iOS, this font from Indian Type Foundry (IFT) is a well designed modern font. Very legible on smartphones and simple for beginners. This takes the place of Helvetica for Devanagari.

Noto Sans/Serif Devanagari

Noto Sans Devanagari

Noto Serif Devanagari

These open source fonts from Google are modern and really well-designed. I find myself going back and forth between this and Kohinoor Devanagari for any web projects.

ITF Devanagari

IFT Devanagari Light

This is a pretty well made font best for print and long form texts. I like the minimal look of this typeface.

Brahmos Devanagari

Brahmos Devanagri Bold

This iconic typeface from IFT captures the essence old movies titles and wall posters throughout the alleys of South Asia.

CV Ganesh

Ganesh

Though a non-Unicode font, this is a very popular typeface used in large print and we can see why. Really love the grounded feeling it evokes. It’s very aptly named too. Hopefully, this will be available as an Unicode OpenType font soon.

Aananda Akchyar

Akchyar Unicode Regular

This is one of the few handwriting style Devanagari fonts. Really readable and stylish at the same time.

Kruti Dev 500

Kruti Dev 500 Regular

Not an Unicode font but this is one most used Devanagari font through the Indian subcontinent and very iconic too.

Kruti Dev 690

Kruti Dev 690 Normal

From the same famous Kruti family, this is another iconic font too. Used for titles and large printing, this is a gorgeous typeface

Monday, July 17, 2017

types of commentaries

8 types of commentaries:
1 Vritti
2 Paddhati
3 Bhashya
4 Tika
5 Panjika
6 Karika
7 Varttika                       
8 Samiksha

Saturday, June 17, 2017

राघवयादवीयम्

" दक्षिण का एक ग्रन्थ "

क्या ऐसा संभव है कि जब आप किताब को सीधा पढ़े तो रामायण की कथा पढ़ी जाए और जब उसी किताब में लिखे शब्दों को उल्टा करके पढ़े
तो कृष्ण भागवत की कथा सुनाई दे।

जी हां, कांचीपुरम के 17वीं शदी के कवि वेंकटाध्वरि रचित ग्रन्थ "राघवयादवीयम्" ऐसा ही एक अद्भुत ग्रन्थ है।

इस ग्रन्थ को
‘अनुलोम-विलोम काव्य’ भी कहा जाता है। पूरे ग्रन्थ में केवल 30 श्लोक हैं। इन श्लोकों को सीधे-सीधे
पढ़ते जाएँ, तो रामकथा बनती है और
विपरीत (उल्टा) क्रम में पढ़ने पर कृष्णकथा। इस प्रकार हैं तो केवल 30 श्लोक, लेकिन कृष्णकथा के भी 30 श्लोक जोड़ लिए जाएँ तो बनते हैं 60 श्लोक।

पुस्तक के नाम से भी यह प्रदर्शित होता है, राघव (राम) + यादव (कृष्ण) के चरित को बताने वाली गाथा है ~ "राघवयादवीयम।"

उदाहरण के तौर पर पुस्तक का पहला श्लोक हैः

वंदेऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥ १॥

अर्थातः
मैं उन भगवान श्रीराम के चरणों में प्रणाम करता हूं, जो
जिनके ह्रदय में सीताजी रहती है तथा जिन्होंने अपनी पत्नी सीता के लिए सहयाद्री की पहाड़ियों से होते हुए लंका जाकर रावण का वध किया तथा वनवास पूरा कर अयोध्या वापिस लौटे।

विलोमम्:

सेवाध्येयो रामालाली गोप्याराधी भारामोराः ।
यस्साभालंकारं तारं तं श्रीतं वन्देऽहं देवम् ॥ १॥

अर्थातः
मैं रूक्मिणी तथा गोपियों के पूज्य भगवान श्रीकृष्ण के
चरणों में प्रणाम करता हूं, जो सदा ही मां लक्ष्मी के साथ
विराजमान है तथा जिनकी शोभा समस्त जवाहरातों की शोभा हर लेती है।

" राघवयादवीयम" के ये 60 संस्कृत श्लोक इस प्रकार हैं:-

राघवयादवीयम् रामस्तोत्राणि
वंदेऽहं देवं तं श्रीतं रन्तारं कालं भासा यः ।
रामो रामाधीराप्यागो लीलामारायोध्ये वासे ॥ १॥

विलोमम्:
सेवाध्येयो रामालाली गोप्याराधी भारामोराः ।
यस्साभालंकारं तारं तं श्रीतं वन्देऽहं देवम् ॥ १॥

साकेताख्या ज्यायामासीद्याविप्रादीप्तार्याधारा ।
पूराजीतादेवाद्याविश्वासाग्र्यासावाशारावा ॥ २॥

विलोमम्:
वाराशावासाग्र्या साश्वाविद्यावादेताजीरापूः ।
राधार्यप्ता दीप्राविद्यासीमायाज्याख्याताकेसा ॥ २॥

कामभारस्स्थलसारश्रीसौधासौघनवापिका ।
सारसारवपीनासरागाकारसुभूरुभूः ॥ ३॥

विलोमम्:
भूरिभूसुरकागारासनापीवरसारसा ।
कापिवानघसौधासौ श्रीरसालस्थभामका ॥ ३॥

रामधामसमानेनमागोरोधनमासताम् ।
नामहामक्षररसं ताराभास्तु न वेद या ॥ ४॥

विलोमम्:
यादवेनस्तुभारातासंररक्षमहामनाः ।
तां समानधरोगोमाननेमासमधामराः ॥ ४॥

यन् गाधेयो योगी रागी वैताने सौम्ये सौख्येसौ ।
तं ख्यातं शीतं स्फीतं भीमानामाश्रीहाता त्रातम् ॥ ५॥

विलोमम्:
तं त्राताहाश्रीमानामाभीतं स्फीत्तं शीतं ख्यातं ।
सौख्ये सौम्येसौ नेता वै गीरागीयो योधेगायन् ॥ ५॥

मारमं सुकुमाराभं रसाजापनृताश्रितं ।
काविरामदलापागोसमावामतरानते ॥ ६॥

विलोमम्:
तेन रातमवामास गोपालादमराविका ।
तं श्रितानृपजासारंभ रामाकुसुमं रमा ॥ ६॥

रामनामा सदा खेदभावे दया-वानतापीनतेजारिपावनते ।
कादिमोदासहातास्वभासारसा-मेसुगोरेणुकागात्रजे भूरुमे ॥ ७॥

विलोमम्:
मेरुभूजेत्रगाकाणुरेगोसुमे-सारसा भास्वताहासदामोदिका ।
तेन वा पारिजातेन पीता नवायादवे भादखेदासमानामरा ॥ ७॥

सारसासमधाताक्षिभूम्नाधामसु सीतया ।
साध्वसाविहरेमेक्षेम्यरमासुरसारहा ॥ ८॥

विलोमम्:
हारसारसुमारम्यक्षेमेरेहविसाध्वसा ।
यातसीसुमधाम्नाभूक्षिताधामससारसा ॥ ८॥

सागसाभरतायेभमाभातामन्युमत्तया ।
सात्रमध्यमयातापेपोतायाधिगतारसा ॥ ९॥

विलोमम्:
सारतागधियातापोपेतायामध्यमत्रसा ।
यात्तमन्युमताभामा भयेतारभसागसा ॥ ९॥

तानवादपकोमाभारामेकाननदाससा ।
यालतावृद्धसेवाकाकैकेयीमहदाहह ॥ १०॥

विलोमम्:
हहदाहमयीकेकैकावासेद्ध्वृतालया ।
सासदाननकामेराभामाकोपदवानता ॥ १०॥

वरमानदसत्यासह्रीतपित्रादरादहो ।
भास्वरस्थिरधीरोपहारोरावनगाम्यसौ ॥ ११॥

विलोमम्:
सौम्यगानवरारोहापरोधीरस्स्थिरस्वभाः ।
होदरादत्रापितह्रीसत्यासदनमारवा ॥ ११॥

यानयानघधीतादा रसायास्तनयादवे ।
सागताहिवियाताह्रीसतापानकिलोनभा ॥ १२॥

विलोमम्:
भानलोकिनपातासह्रीतायाविहितागसा ।
वेदयानस्तयासारदाताधीघनयानया ॥ १२॥

रागिराधुतिगर्वादारदाहोमहसाहह ।
यानगातभरद्वाजमायासीदमगाहिनः ॥ १३॥

विलोमम्:
नोहिगामदसीयामाजद्वारभतगानया ।
हह साहमहोदारदार्वागतिधुरागिरा ॥ १३॥

यातुराजिदभाभारं द्यां वमारुतगन्धगम् ।
सोगमारपदं यक्षतुंगाभोनघयात्रया ॥ १४॥

विलोमम्:
यात्रयाघनभोगातुं क्षयदं परमागसः ।
गन्धगंतरुमावद्यं रंभाभादजिरा तु या ॥ १४॥

दण्डकां प्रदमोराजाल्याहतामयकारिहा ।
ससमानवतानेनोभोग्याभोनतदासन ॥ १५॥

विलोमम्:
नसदातनभोग्याभो नोनेतावनमास सः ।
हारिकायमताहल्याजारामोदप्रकाण्डदम् ॥ १५॥

सोरमारदनज्ञानोवेदेराकण्ठकुंभजम् ।
तं द्रुसारपटोनागानानादोषविराधहा ॥ १६॥

विलोमम्:
हाधराविषदोनानागानाटोपरसाद्रुतम् ।
जम्भकुण्ठकरादेवेनोज्ञानदरमारसः ॥ १६॥

सागमाकरपाताहाकंकेनावनतोहिसः ।
न समानर्दमारामालंकाराजस्वसा रतम् ॥ १७ विलोमम्:
तं रसास्वजराकालंमारामार्दनमासन ।
सहितोनवनाकेकं हातापारकमागसा ॥ १७॥

तां स गोरमदोश्रीदो विग्रामसदरोतत ।
वैरमासपलाहारा विनासा रविवंशके ॥ १८॥

विलोमम्:
केशवं विरसानाविराहालापसमारवैः ।
ततरोदसमग्राविदोश्रीदोमरगोसताम् ॥ १८॥

गोद्युगोमस्वमायोभूदश्रीगखरसेनया ।
सहसाहवधारोविकलोराजदरातिहा ॥ १९॥

विलोमम्:
हातिरादजरालोकविरोधावहसाहस ।
यानसेरखगश्रीद भूयोमास्वमगोद्युगः ॥ १९॥

हतपापचयेहेयो लंकेशोयमसारधीः ।
राजिराविरतेरापोहाहाहंग्रहमारघः ॥ २०॥

विलोमम्:
घोरमाहग्रहंहाहापोरातेरविराजिराः ।
धीरसामयशोकेलं यो हेये च पपात ह ॥ २०॥

ताटकेयलवादेनोहारीहारिगिरासमः ।

हासहायजनासीतानाप्तेनादमनाभुवि  ॥ २१॥

विलोमम्:
विभुनामदनाप्तेनातासीनाजयहासहा ।
ससरागिरिहारीहानोदेवालयकेटता ॥ २१॥

भारमाकुदशाकेनाशराधीकुहकेनहा ।
चारुधीवनपालोक्या वैदेहीमहिताहृता ॥ २२॥

विलोमम्:
ताहृताहिमहीदेव्यैक्यालोपानवधीरुचा ।
हानकेहकुधीराशानाकेशादकुमारभाः ॥ २२॥

हारितोयदभोरामावियोगेनघवायुजः ।
तंरुमामहितोपेतामोदोसारज्ञरामयः ॥ २३॥

विलोमम्:
योमराज्ञरसादोमोतापेतोहिममारुतम् ।
जोयुवाघनगेयोविमाराभोदयतोरिहा ॥ २३॥

भानुभानुतभावामासदामोदपरोहतं ।
तंहतामरसाभक्षोतिराताकृतवासविम् ॥ २४॥

विलोमम्:
विंसवातकृतारातिक्षोभासारमताहतं ।
तं हरोपदमोदासमावाभातनुभानुभाः ॥ २४॥

हंसजारुद्धबलजापरोदारसुभाजिनि ।
राजिरावणरक्षोरविघातायरमारयम् ॥ २५॥

विलोमम्:
यं रमारयताघाविरक्षोरणवराजिरा ।
निजभासुरदारोपजालबद्धरुजासहम् ॥ २५॥

सागरातिगमाभातिनाकेशोसुरमासहः ।
तंसमारुतजंगोप्ताभादासाद्यगतोगजम् ॥ २६॥

विलोमम्:
जंगतोगद्यसादाभाप्तागोजंतरुमासतं ।
हस्समारसुशोकेनातिभामागतिरागसा ॥ २६॥

वीरवानरसेनस्य त्राताभादवता हि सः ।
तोयधावरिगोयादस्ययतोनवसेतुना ॥ २७॥

विलोमम्
नातुसेवनतोयस्यदयागोरिवधायतः ।
सहितावदभातात्रास्यनसेरनवारवी ॥ २७॥

हारिसाहसलंकेनासुभेदीमहितोहिसः ।
चारुभूतनुजोरामोरमाराधयदार्तिहा ॥ २८॥

विलोमम्
हार्तिदायधरामारमोराजोनुतभूरुचा ।
सहितोहिमदीभेसुनाकेलंसहसारिहा ॥ २८॥

नालिकेरसुभाकारागारासौसुरसापिका ।
रावणारिक्षमेरापूराभेजे हि ननामुना ॥ २९॥

विलोमम्:
नामुनानहिजेभेरापूरामेक्षरिणावरा ।
कापिसारसुसौरागाराकाभासुरकेलिना ॥ २९॥

साग्र्यतामरसागारामक्षामाघनभारगौः ॥
निजदेपरजित्यास श्रीरामे सुगराजभा ॥ ३०॥

विलोमम्:
भाजरागसुमेराश्रीसत्याजिरपदेजनि ।स
गौरभानघमाक्षामरागासारमताग्र्यसा ॥ ३०॥

॥ इति श्रीवेङ्कटाध्वरि कृतं श्री  ।।

कृपया अपना थोड़ा सा कीमती वक्त निकाले और उपरोक्त श्लोको को गौर से अवलोकन करें की दुनिया में कहीं भी ऐसा नही पाया गया ग्रंथ है ।

शत् शत् प्रणाम ऐसे रचनाकार को। 🙏

Monday, June 12, 2017

Nirvāṇa Ṣaṭkam

Verse 1

The first verse negates the antaḥ-karaṇas, jñānendriyas, and pañcabhūtas. The four antaḥ-karaṇas (‘inner causes’) are: ahaṅkāra (ego, I-ness), buddhi (intellect), manas (mind, thought), and citta (memory, conscience). The five jñānendriyas (sense organs) are eyes, ears, nose, tongue, and skin. The pañcabhūtas (five elements) are space, earth, fire, air, and water.
मनोबुद्ध्यहङ्कारचित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योमभूमिर्न तेजो न वायु-
श्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।१।
I am not mind, intellect, ego, or memory
Ears, tongue, nose, eyes – these I am not
Not space, earth, fire, nor air am I
I am consciousness, bliss, purity alone!

Verse 2

In this verse, the poet negates other material identifications with the Self. The prāṇa (life-force, vital breath), the pañcavāyus, the saptadhātus, the pañcakośas, and karmendriyas are shown as separate from the true Self. The pañcavāyus (five breaths) are: prāṇa (digestive breath or in-breath), apāna (the excretory breath or the out-breath), udāna (upward breath that creates sound), samāna (all-pervading breath that balances all the breaths), and vyāna (diffused breath that maintains the shape of the body). The saptadhātus (seven building blocks of the body) are: rasa (plasma), rakta (blood), māṃsa (muscle), medas (fat), asthi (bone), majjā (marrow), and śukra (semen) / śoṇita (egg, ovum). The pañcakośas (five realms or layers of the body-mind) are: annamayakośa (realm of matter), prāṇamayakośa (realm of vitality), manomayakośa (realm of mind), vijñānamayakośa (realm of wisdom), and ānandamayakośa (realm of bliss). The five karmendriyas (organs of action) are mouth, hands, feet, genitals, and anus.
न च प्राणसंज्ञो न वै पञ्चवायुः
न वा सप्तधातुर्न वा पञ्चकोशः ।
न वाक्पाणिपादौ न चोपस्थपायू
चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।२।
I am not prāṇa nor do I run the body
I am not the seven building block nor the five layers
Neither speech nor limbs nor genitals am I
I am consciousness, bliss, purity alone

Verse 3

In this verse, the poet moves from the material aspects to the intellectual and emotional aspects. The ari-ṣaḍ-varga and the four puruṣārthas are shown to be different from the Self. The ari-ṣaḍ-varga (the group of six enemies) are: kāma (lust), krodha (anger), lobha (greed), moha (delusion), mada (arrogance), and mātsarya (jealousy). In this verse, the poet uses dveṣa (hatred) instead of krodha and uses rāga (passion, desire) instead of kāma. The four puruṣārthas (goals of human life) are: dharma (sustainability principle, universal law), artha (wealth, means to fulfil desires), kāma (desire), and mokṣa (liberation, lasting bliss).
न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्ष-
श्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।३।
I have no hatred nor passion, greed nor delusion
Neither arrogance nor jealousy have I
I seek not dharma, wealth, desire, nor release
I am consciousness, bliss, purity alone

Verse 4

This is perhaps the finest of the six verses where the poet gives us a beautiful view into the Advaita tattva – the essence of non-duality. The verse begins by saying that the Self is neither puṇya nor pāpa. The word puṇya has no exact equivalent in English; it is the opposite of pāpa (sin). Then the poet goes on to say, “I am not the food. I am not the edible. I am not the eater.” This basically means: “I am not the experience-giver. I am not the experience. I am not the one who experiences.” The purging of these distinctions leads one to pure bliss.
न पुण्यं न पापं न सौख्यं न दुःखं
न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।४।
I am free of merit or sin, joy or sorrow
I have no mantras to recite, no pilgrimage to make
no scriptures to read, or rituals to perform
I am neither the food nor the edible nor the eater
I am consciousness, bliss, purity alone

Verse 5

Humans are social animals but when it comes to liberation, there cannot be a group package. Each individual has to realize the truths for himself or herself. This verse deals with those aspects of an individual’s life that binds him or her to the society and the world.
न मे मृत्युशङ्का न मे जातिभेदः
पिता नैव मे नैव माता न जन्म ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्य-
श्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।५।
I have no doubt of death, no distinctions of caste
I have neither father nor mother; I was never born!
Relatives, friends, teachers, students I have none
I am consciousness, bliss, purity alone

Verse 6

The poet has slowly moved from the material plane to the emotional and intellectual plane to the societal one. The final verse is a fitting crescendo to the poem, culminating into a nameless name and a formless form. When ignorance is finally exhausted and all other possibilities are eliminated what remains is the true Self.
अहं निर्विकल्पो निराकाररूपो
विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
न चासङ्गतं नैव मुक्तिर्न बन्ध-
श्चिदानन्दरूपः शिवोऽहं शिवोऽहम् ।६।

I am free from thoughts
Formless is my only form
I am the force behind all sense organs
Neither attached to anything
nor free from everything,
all-inclusive I am
I am consciousness, bliss, purity alone

-- Hari Ravikumar Nirvāṇa Ṣaṭkam: Six Verses on Liberation Nirvāṇa Ṣaṭkam: Six Verses on Liberation hari

Tuesday, April 11, 2017

Importance of Sleep

Source: @sammodacharya on tweeter

Materialism is against sleep.
Sleep
Materialism can not understand how sleep energizes our brain, it actually prevents sound sleep.

Voluntary sleep deprivation, poor sleep, insomnia; all these #sleep problems are increasing as materialistic outlook takes lead in life.
Sleep is a waste of time if we see it from materialistic view, but for those who understand the hidden source of energy, it is invaluable.

त्रय उपस्तम्भा:  आहार: स्वप्नो ब्रह्मचर्यम्।
##चरकसंहिता
Three pillars of life are : food sleep and control of all sense organs(continence)

Many types of sleep are described in Ayurveda. Normal night time sleep is always energizing & desirable.

रात्रिस्वभावप्रभवा मता या
   तां भूतधात्रीं प्रवदन्ति निद्राम् ।
Natural night time sleep  is called भूतधात्री= life sustaining force

तमोभवा श्लेष्मसमुद्भवा च
     मन: शरीरश्रमसम्भवा च।
आगन्तुकी व्याध्यनुवर्तिनी च
    रात्रिस्वभावप्रभवा च निद्रा ।।

#आयुर्वेद:

Besides natural night sleep other types are: Tamas guided, Kapha aggravation related, result of fatigue of body&mind,causal,disease related

पुष्टिवर्णबलोत्साह-
         मग्निदीप्तिमतन्द्रिताम्।
करोति धातुसाम्यञ्च
         निद्रा काले निषेविता।।
#सुश्रुतसंहिता

Benefits of proper #sleep :
Nourishment of body, glow, vigour, enthusiasm, good digestion, alertness, balance of Dhatus(important tissues).

निद्रानाशोऽनिलात्पित्तात्
       मनस्तापात्क्षयादपि।
सम्भवत्यभिघाताच्च
          प्रत्यनीकै: प्रशाम्यति   ।।
#सुश्रुतसंहिता

Causes of sleeplessness : aggravated Vata &Pitta, mental stress,loss of Dhatus&injury. This can be reversed by reversing these derrangements

निद्रानाशादङ्गमर्दशिरोगौरवजृम्भिका:।
जाड्यं ग्लानिभ्रमापक्तिस्तन्द्रा रोगाश्च वातजा:।।

Effects of sleeplessness:  uneasiness of body,heaviness of head,yawning,dullness, fatigue,giddiness, indigestion, aggravation of Vata

निद्राऽऽनयनोपाया:

मनसोऽनुगुणा गन्धा:
        शब्दा: संवाहनानि च।
चक्षुषस्तर्पणं लेप:
        शिरसो वदनस्य च ।। १।।
#चरकसंहिता

स्वास्तीर्णं शयनं वेश्म
          सुखं कालस्तथोचित:।
आनयन्त्यचिरान्निद्रां
          प्रनष्टा या निमित्तत: ।।२।।
#चरकसंहिता

Measures to restore #sleep :
Soothing smell & sound, massage of the body,Tarpana treatment of eyes(medicated oil etc. used)
Application of medicated paste on head & face, soothing & maintained bedding ,peaceful&calm house,proper timing can easily restore sleep

असात्म्ये रात्रिजागरणे -
असात्म्याज्जागरादर्धं प्रात: सुप्यादभुक्तवान् ।।
#वाग्भट:
#अष्टाङ्गहृदयम्

If night sleep disturbed (without habituation)half of the duration of disturbed sleep2be spent in sleeping in next morning on empty stomach

रात्रौ जागरणं रूक्षं
         स्निग्धं प्रस्वपनं दिवा।
अरूक्षमनभिष्यन्दि-
          त्वासीनप्रचलायितम् ।।
#चरकसंहिता

To remain awake at night causes dryness while daytime sleep increases oiliness. Taking nap in sitting position causes neither of these.

त्रिदोषशमनी खट्वा
         तूली वातकफापहा ।
भूशय्या बृंहणी वृष्या
            काष्ठपट्टी तु वातला ।।
#भावप्रकाश:

Footed bed alleviates all three Doshas, cotton laden bedding decreases Vata & Kapha, sleeping on earth gives vigor, on wood increases Vata.

Sleep deprivation has very bad effect on both physical and mental health. High blood pressure to depression are more in sleep deprived.

Timely Sleep & waking are very much necessary to keep proper balance of hormones& metabolic activities in our  body

युक्ताऽऽहारविहारस्य
         युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नाऽवबोधस्य
          योगो भवति दु:खहा ।।
#गीतासुभाषितम्
#सुभाषितम्

Appropriate food, habits and mentality in daily acts make Yoga capable to take away miseries of a person. (Otherwise not)

Sunday, April 2, 2017

Yin yan

THE MAGNETIC WOMAN, THE ELECTRIC MAN :
THE DIVINE FEMININE AND THE SACRED MASCULINE
SHIVA-SHAKTI
-------------------------------------------------------------
As is well known, men and women carry energies of different frequencies and polarities. At the same time, merger of both the frequencies and polarities takes place in a single body after a certain level of awakening which in Indian Yogic tradition has been described as the union of Shiva-Shakti.  A union of these energies  can take place spontaneously also within one's body without any demarcation of whether one is in a female body or a male body.

Till the time, such spontaneous union is achieved and both the polarities merged, Tantra has got the way to uplift and merge these energies.Tantra teaches that, energetically speaking, woman is magnetic, passive, lunar, receptive and charged with power of negative polarity (Yin). In multiple ways, she attracts, absorbs and stores subtle energy which remains latent.  When connected in a proper way with the male electric, dynamic and positively charged subtle energy (Yang), the female energy undertakes a complex alchemical reaction and thus the couple generates an energetic power station.  This is very easy to verify. Certain Tantric techniques enable the practitioner to verify that the bioenergetic differences of polarity between man and woman are energized to the highest extent through the love play and that a mutual exchange between these two forms of energy (Yin/female, Yang/male) takes place during sexual intercourse in which the two partners harmonize themselves on multiple levels. Performed in the Tantric way (successive orgasms without ejaculation) these unions can intensify and develop the latent extra-sensorial capacities and the mental power of both partners beyond any expectations. The couple who practice Tantric sexual union use the subtle energies of the man’s body and the complementary energies of the woman’s body for attaining the state of harmony with the Absolute.

Saturday, April 1, 2017

THAT INNER ORGASM WILL SATISFY YOU, NOTHING ELSE…….

THAT INNER ORGASM WILL  SATISFY  YOU, NOTHING ELSE…….
“ Hinayana turns you from looking outside. It says: Close your eyes to the outside.
Mahayana makes you more alert and aware, fills your inner chamber with more light, so that you can see the inner woman.
And Vajrayana makes it possible for you so that you can have an inner orgasm with your man inside or your woman inside. That inner orgasm will satisfy you, nothing else…….”
“ The magnificent temple that Buddha built consists of three floors; his teaching has three dimensions to it, or three layers. And you will have to be very patient to understand those three layers. I say so because they have been misunderstood down the centuries.

The first floor of Buddha’s teaching is known as Hinayana; the second floor is known as Mahayana, and the third floor is known as Vajrayana. Hinayana means ‘the small vehicle’, ‘the narrow way’. Mahayana means ‘the great vehicle’, ‘the wide way’. And Vajrayana means ‘the supreme vehicle’, ‘the ultimate way’, ‘the transcendental way’. Hinayana is the beginning and Vajrayana is the climax, the crescendo.

Hinayana starts from where you are. Hinayana tries to help you to change your mechanical habits; it is just like Hatha Yoga — very body-oriented, believes in great discipline; strict, almost repressive — at least it looks repressive. It is not repressive, but the whole work of Hinayana consists in changing your centuries old habits.

Just as a tightrope-walker starts leaning to the left if he feels that he is going to fall towards the right, to balance one has to move to the opposite. By moving to the opposite, a balance arises — but that balance is temporary, momentary. Again you will start falling into the new direction, then again you will need balance and you will have to move to the opposite.

Sex is the very basic problem. And all the habits that man has created are basically sex-oriented. That’s why no society allows sex total freedom. All the cultures that have existed — sophisticated, un-sophisticated, Eastern, Western, primitive, civilized — all cultures have tried in some way to control the sexual energy of man. It seems to be the greatest power over man. It seems that if man is allowed total freedom about sex, he will simply destroy himself.

Skinner reports about a few experiments he was doing with rats. He has invented a new theory, that electrodes can be put into the human or animal brain, attached to particular centres in the brain and you just push a button and that centre will be stimulated inside you.

There is a sex centre in the brain. In fact, you are more controlled by the sex centre in the brain than the actual sex centre of your body. That’s why fantasy works so much. That’s why pornography has so much appeal. The pornography cannot appeal to the sex centre itself; it stimulates the brain centre attached to the sex centre. Immediately the sex centre, the physiological sex centre, starts being active once the mind is active.

He fixed electrodes into rats’ brains and taught them how to push the button whenever they wanted sexual stimulation and an inner orgasm. He was surprised, he was not expecting that this was going to happen: those rats completely forgot everything — food, sleep, play — everything they forgot. They continuously pushed the button! One rat did it six thousand times and died — he died pushing the button. Six thousand times! He forgot everything… then nothing else matters.

Sooner or later, some Skinner or somebody else is going to give you also a small box to keep in your pocket, and whenever you feel sexual just push a button and your brain centre will become active and will give you beautiful orgasms and nobody will ever know what is happening inside you. But you will almost follow the rat — then what is the point of doing anything else? You will kill yourself.

Sex is such a great attraction that if there were not limitations on it…. First there is a limitation that body puts on it. A man cannot have too many orgasms in a day; if you are young, three, four; if you become older, then one; when you become a little older still, then even that becomes difficult — once a week, once a month. And, by and by, your body puts so many limitations on it.

Women are more free that way. The body has no limitation. That’s why, all over the world, women have been completely repressed. She has not been allowed freedom; she has not been allowed even freedom to have orgasms in the past — because she can have multiple orgasms. Within seconds she can have many orgasms — six, twelve. Then no man will be able to satisfy a woman; then no man will be able to satisfy any woman. Then only group sex will be able to satisfy. A woman will need at least twelve husbands — that will create tremendous complexities.

That’s why, down the centuries, for thousands of years, women were brought up in such a way that they have completely forgotten that they can have orgasm. Just within these fifty years women have again started learning what orgasm is. And with their learning, problems have arisen all over the world. Marriage is on the rocks. Marriage cannot exist with women having the capacity of multiple orgasm. And man only has capacity for one orgasm. There can be no compatibility between the two. Then monogamy cannot exist. It will become difficult.

This society and the pattern that it has evolved up to now is doomed. Man has released some energy that has always been kept under a certain rigid control. But the attraction has always been there — whether you repress, whether you control, discipline, that doesn’t make any difference. The attraction is there — twenty-four hours, deep down like a substratum, sexuality goes on like a river flowing. It is a continuum. You may eat, you may earn money, you may work, but you are doing everything for sex.

Somewhere, sex remains the goal… and this pattern has to be changed, otherwise your energy will go on being drained, your energy will go on being dissipated, your energy will go on moving into the earth. It will not rise towards heaven. It will not have an upward surge.

Hinayana works just exactly where you are. You are continuously obsessed with sex? — Hinayana tries to remove this obsession. It gives you a certain discipline, a very rigid discipline, how to drop out of it.

Hinayana says there are four steps to drop out of sex. The first is called purifying. The second is called enriching. The third is called crystallizing. The fourth is called destroying.

First you have to move your total energy against sex, so that sexual habits developed in many lives no longer interfere — that is called purifying. You change your consciousness, you shift. From sexual obsession you move to anti-sexuality.

The second step is called enriching. When you have moved to non-sexuality, then you have to enjoy non-sexuality; you have to celebrate your celibacy. Because if you don’t celebrate your celibacy, again sex will start pulling you backwards. Once you start celebrating your celibacy, then the pull of sex will be completely gone, and gone forever.

You are obsessed with sex because you don’t know any other sort of celebration. So the problem is not sex really; the problem is that you don’t know any other celebration. Nature allows you only one joy, and that is of sex. Nature allows you only one enjoyment, that is of sex. Nature allows you only one thrill, and that is of sex.

Hinayana says there is a greater thrill waiting for you — if you move towards celibacy. But the celibacy should not be violently forced. If you violently enforce it you will not be able to enjoy it. One has to be just aware of the sexual habits, and through awareness one has to shift by and by towards celibacy.

Celibacy should be brought very slowly. All that brings you again and again to sexuality has to be dropped slowly, in steps. And once you start enjoying the energy that becomes available, when you are not obsessed with sex, just that pure energy becomes a dance in you — that is called enriching. Now, your energy is not wasted. Your energy goes on showering on yourself.

Remember, there are two types of celibates. One: who has simply forced celibacy upon himself — he is a wrong type, he is doing violence to himself. The other: who has tried to understand sexuality, what it is, why it is; who has watched, observed, lived through it, and, by and by, has become aware of its futility; by and by, has become aware of a deep frustration that comes after each sexual act.

In the sexual act you have a certain thrill, a moment of forgetfulness, a moment of oblivion. You feel good — for a few seconds, only for a few seconds, you drop out of this routine world. Sex gives you a door to escape into some other world — which is non-tense; there is no worry; you are simply relaxed and melting. But have you observed? After each sexual act you feel frustrated.

Sex has promised too much, but it has not been supplied. It is difficult to find a man or a woman who does not feel a little frustrated after the sexual act, who does not feel a little guilty. I am not talking about the guilt that priests have imposed upon you. Even if nobody has imposed any guilt upon you, you will feel a little guilt — that is part, a shadow of the sexual act. You have lost energy, you feel depleted, and nothing has been gained. The gain is not very substantial. You have been befooled, you have been tricked, by a natural hypnosis — you have been tricked by the body, you have been deceived. Hence comes a frustration.

Hinayana says: Watch this frustration more deeply. Watch the sexual act and the way your energy moves into the sexual act; become aware of it — and you will see there is nothing in it. And frustration. The more you become aware, the less will be the enjoyment and the more will be the frustration. Then the shift has started taking place: your consciousness is moving away, and naturally, and spontaneously. You are not forcing it.

The second step becomes available: enriching. Your own energy goes on feeding your being. You no more throw it into the other’s body; you no more throw it out. It becomes a deep accumulation inside you. You become a pool. And out of that feeling of energy you feel very cool. Sex is very hot. The enriching stage is very cool, calm, collected. There IS a celebration, but it is very silent. There IS a dance to it, but it is very graceful; there is elegance to it.

Then comes the third step: crystallizing. When this energy inside you has started an inner dance, by and by, slowly, enjoying it more and more, becoming more and more aware of it, a certain chemical crystallization happens in you. Exactly the same word was used by Gurdjieff in his work: crystallization. Your fragments fall together, you become one. A unity arises in you. In fact, for the first time you can say “I have an I.” Otherwise there were many I’s; now you have one I, a big I which controls everything. You have become your master.

And the fourth step is destroying. When you have one I, then it can be destroyed; when you have many I’s, they cannot be destroyed. When your energy has become one and is centred, it can be killed, it can be completely destroyed. When it is a crowd it is difficult to destroy it. You destroy one fragment; there are a thousand other fragments. When you rush after those other fragments, the first one grows again. It is just like the way trees grow branches: you cut one, three branches sprout out of it.

You can destroy sexuality totally only when it has become a crystallized phenomenon; When a person has accumulated too much energy and has become one, is no more fragmentary, no more split no more schizophrenic, then Buddhists have a special term for it they call it ‘Manjusri’s sword’.

It is said that when Manjusri reached to this third stage — he was a disciple of Buddha, a great disciple of Buddha — when he reached to this stage of crystallization, in one single moment he took his sword and destroyed it completely, utterly, in a single moment. It is not a gradual process then. That has become known down the centuries as ‘the sword of Manjusri’.

When a person reaches to the third state, he can just raise a sword and destroy it completely — in one single attack. Because now the enemy is there, now the enemy is no longer elusive, now there are no longer many enemies — just one enemy confronting you. And the sword is just the sword of perfect awareness, mindfulness, self-remembering. It is a very sharp sword.

When Buddha destroyed his own sexuality, it is said he roared like a lion — because for the first time the whole absurdity of it became clear. And so many lives wasted! so many lives of sheer stupidity — gone forever. He was so happy he roared like a lion.

These are the four steps, and today’s sutras are concerned with these four steps. Before we enter into the sutras, a few more things have to be understood.

The second vehicle is Mahayana. When your sexual energy is no longer obsessed with the other’s body, when you are completely free of the other’s body, when your energy has a freedom to it, then Mahayana becomes possible — the second floor of Buddha’s temple.

Mahayana makes it possible for you to be loving. Ordinarily we think sex makes people loving — sex can never make people loving. In fact, it is sexuality that prevents love from growing — because it is the same energy that has to become love. It is being destroyed in sex. To become love, the same energy has to move to the heart centre. Mahayana belongs to the heart centre.

Hinayana works at the sex centre — Muladhar. Mahayana works at the heart centre — it says love, prayer, have to be developed now. Energy is there, now you can love. Energy is there, now you can pray.

Mahayana is loving-effort. One has to love unconditionally — the trees and the rocks and the sun and the moon and the people — but now love has no sexuality in it. It is very cool, it is very tranquil.

If you come near a person whose energy is moving in his heart centre, you will suddenly feel you are moving under a deep cool shade, no hot energy. You will feel suddenly a breeze surrounding you. The person of love, the person who lives at the heart centre, is to a traveller like a shady tree, or cool running water, or a breeze fragrant with many blossoms.

Mahayana is not afraid of sex. Hinayana is afraid of sex. Hinayana is afraid of sex because you are too much obsessed with sex. You have to move to the opposite. Mahayana is not afraid of sex — it has attained to the balance; there is no fear of the opposites. Mahayana is when the tightrope-walker is balanced; he neither leans to the left nor to the right.

Then the third and the final stage, the third floor of Buddha’s temple, is Vajrayana. ‘Vajra’ means diamond — it is the most precious teaching; certainly very difficult to understand. Vajrayana is Buddhist Tantra.

Vajrayana is called ‘vajra’, the diamond, because the diamond cuts everything. The diamond vehicle, the way of the diamond, Vajrayana, cuts everything completely, through and through — all materiality, all desire, all attachment. Even the desire to be born in heaven, the desire to be in a peaceful state, the desire to become a Buddha, the desire to have Nirvana, enlightenment — even these beautiful desires are cut completely.

Vajrayana knows no difference between the world and Nirvana, knows no difference between ignorance and knowledge, knows no difference, no distinctions — all distinctions are dropped — knows no distinction between man and woman.

Now let me explain it to you.

On the stage of Hinayana, man is man, woman is woman. And man is attracted towards woman, and the woman is attracted towards man — they are out-going; their attraction is somewhere outside them. Of course, they will be slaves. When your attraction is somewhere outside you, you cannot be independent of it.

That’s why lovers never forgive each other, they cannot. They are annoyed. You love a person and you are irritated by the person at the same time. There is a reason for it. There is constant fight between lovers. The reason is: you cannot forgive the lover, because you know you are dependent on him or on her. How can you forgive your slavery? You know your woman makes you happy, but if she decides not to make you happy, then?… then suddenly you are unhappy. Your happiness is in her hands. Her happiness is in your hands. Whenever somebody else controls your happiness, you cannot forgive the other.

Jean-Paul Sartre says: “The other is hell” — and he is right. He has a great insight into it. The other is hell because you have to depend on the other. Sex can NOT make you free; somehow it takes you away from yourself; it takes you farther and farther away from yourself. The goal is the other.

Gurdjieff used to say sex is one-arrowed — the arrow is moving towards the other. Exactly the same metaphor has been used by Vajrayana: sex is one-arrowed — it goes towards the other. Love is double-arrowed — it goes to the other and to you also. In love there is balance.

One arrow going towards the other, then you have to work with Hinayana. Two-arrowed: one arrow going towards the other, one arrow coming towards you — you have attained to balance; that lopsidedness is no more there.

A man of love is never angry with the other, because he is not really dependent on the other. He can be happy alone too; his arrow is double-arrowed — he can be happy alone too. Of course, he still shares his happiness with the other, but he is no longer dependent on the other. Now it is no longer a relationship of dependence: it is a relationship of interdependence. It is a mutual friendship. They share energies, but nobody is anybody’s slave.

In Vajrayana the arrow completely disappears. There is no you and no other; I and thou, both are dropped. The mechanism has to be understood.

When you are looking for a woman or for a man, you don’t know one very important factor: that your woman is within you and your man too. Each man is both man and woman, and each woman is both woman and man. It has to be so!… because you are born out of two parents. One was man, one was woman; they have contributed to your being fifty percent each. You have something of your father and you have something of your mother. Half of you belongs to the male energy; half of you belongs to the female energy — you are both.

In Hinayana you have to work hard to bring your energy to the inner woman or the inner man; that is its whole work.

Just recently, in this century, Carl Gustav Jung became aware of this fact — of this fact of bisexuality, that no man is pure man and no woman is pure woman. In each man a woman exists, and in fact every man is searching for that woman somewhere outside. That’s why suddenly one day you come across a woman and you feel, “Yes, this is the right woman for me.” How do you feel it? What is the criterion? How do you judge? — It is not rational, you don’t reason it out. It happens so suddenly, like a flash. You were not thinking about it, you have not reasoned it out. Suddenly if somebody asks you, “Why have you fallen in love with this woman?” you will shrug your shoulders. You will say, “I don’t know — but I have fallen in love. Something has happened.”

What has happened? Jung says you have an image of woman inside you; that image somehow fits with this woman. This woman seems to be similar to that image in some way or other. Of course, no woman can be absolutely similar to the inner woman — that’s why no lover can ever be absolutely satisfied. A little similar, maybe: the way she walks; maybe her sound, her voice; maybe the way she looks, maybe her blue eyes; maybe her nose, maybe the colour of her hair.

You have an image inside you that has come from your mother, from your mother’s mother, from your mother’s mother’s mother — ALL the women that have preceded you, they have contributed to that image. It is not exactly like your mother, otherwise things would have been simple. Your mother is involved in it; your mother’s mother is also involved — and so on and so forth. They all have contributed little bits.

And it is the same with your man: your father has contributed, your father’s father, and so on and so forth. From your father to Adam, and from your mother to Eve, the whole continuum has contributed to it. Nobody exactly knows, there is no way really to know, whom you are seeking. A man is searching for a woman, a woman is searching for a man — the search is very vague. There is no clear-cut image, but somewhere in your heart you carry it; in the dark corner of your soul you keep it, it is there.

So many times many women and many men will appear to fulfil something of it, but only something. So each lover will give you a little satisfaction and much dissatisfaction. A part that fits will satisfy, and all other parts which don’t fit will never satisfy.

Have you watched it? Whenever you fall in love with a man or a woman, you immediately start changing the man and the woman according to something that you also don’t know what…. Wives go on changing their husbands their whole lives: “Don’t do this! Be like this, behave like this!”

Just the other day, Mulla Nasrudin’s wife was saying to me, “Finally, Osho, I succeeded.”

I asked, “About what?”

She said, “I have stopped Mulla Nasrudin biting his nails.”

I said, “Biting his nails? Fifty years you have been married together — Mulla is seventy — now you have been able after fifty years?”

She said, “Yes!”

I asked, “But how did you succeed, tell me?”

She said, “Now I simply hide his teeth so he cannot bite.”

People go on trying to change. Nobody ever changes — I have never seen, I have never come across it. People even pretend that “Yes, we have changed,” but nobody can change. Everybody remains himself. The whole effort is futile, but the urge to change is there. Why is the urge to change there?

The urge to change is for a real necessity: the woman is trying to make her husband fit with some vague image inside her. Then she will be happy — that he does not drink, that he does not smoke, that he does not go after other women… and a thousand and one things… that he always goes to the temple, that he listens to the saints. She has a certain image: she wants her husband to be a hero, a saint, a great man. The ordinary human being does not satisfy her.

And the husband is also trying in a thousand and one ways: brings beautiful clothes, diamonds, rubies and pearls, and goes on decorating his wife. He is trying to find a Cleopatra. Somewhere he has some image of a beautiful woman, the most beautiful woman. Now he tries — even from his very childhood.

I have heard:

The old man asked his precocious six-year-old how he liked the new little girl next door.

“W-e-l-l,” said the kid, “she’s no Elizabeth Taylor, but she’s nice.”

Now even small children think about Hema Malini and think about Elizabeth Taylor. And he says, “She’s no Elizabeth Taylor, but she’s nice.” And this conflict continues. The reason is that we are always looking for someone — who is not outside.

Hinayana turns you from looking outside. It says: Close your eyes to the outside. Mahayana makes you more alert and aware, fills your inner chamber with more light, so that you can see the inner woman. And Vajrayana makes it possible for you so that you can have an inner orgasm with your man inside or your woman inside. That inner orgasm will satisfy you, nothing else.

These three steps are of tremendous meaning.”

OSHO
From : The Buddha Said, Chapter Fifteen.
Also published in : The Discipline of Transcendence, V.3, Chapter Seven.