Wednesday, August 29, 2018

Tansen

Tansen (c. 1500 – 1586), also referred to as Tan Sen or Ramtanu, was a prominent figure of North Indian (Hindustani) classical music. Born in a Hindu family, he learned and perfected his art in the northwest region of modern Madhya Pradesh. He began his career and spent most of his adult life in the court and patronage of the Hindu king of Rewa (princely state), Raja Ramchandra Singh (r.1555–1592), where Tansen's musical abilities and studies gained widespread fame. This reputation brought him to the attention of the Mughal Emperor Akbar, who sent messengers to Raja Ramchandra Singh, requesting Tansen to join the musicians at the Mughal court. Tansen did not want to go, encouraged him to gain wider audience, and sent him along with gifts to Akbar. In 1562, about the age of 60, the Vaishnava musician Tansen joined the Akbar court, and his performances became a subject of many court historians.

Numerous legends have been written about Tansen, mixing facts and fiction, and the historicity of these stories is doubtful. Akbar considered him as a Navaratnas (nine jewels), and gave him the title Mian, an honorific, meaning learned man.

Tansen was a composer, musician and vocalist, to whom a large number of compositions have been attributed in northern regions of the Indian subcontinent. He was also an instrumentalist who popularized and improved musical instruments. He is among the most influential personalities in North Indian tradition of Indian classical music, called Hindustani. His 16th century studies in music and compositions inspired many, and he is considered by numerous North Indian gharana (regional music schools) as their lineage founder.

Tansen is remembered for his epic Dhrupad compositions, creating several new ragas, as well as for writing two classic books on music Sri Ganesh Stotra and Sangita Sara..
Early life and background

Tansen's date and place of birth are unclear, but most sources place his birth about 1500 CE, or between 1493 and 1506. His biography is also unclear and many conflicting accounts exist, with some common elements. Historical facts about Tansen are difficult to extract from the extensive and contradictory legends that surround him.

According to the common elements in the various stories, Tansen's name as a child was Ramtanu His father Mukund Pandey (also known as Makrand Pandey, Mukund Mishra, or Mukund Ram was a wealthy poet and accomplished musician, who for some time was a Hindu temple priest in Varanasi.

Tansen learnt and perfected his art in the region around Gwalior, in modern Madhya Pradesh. He began his career and spent most of his adult life in the court and patronage of the Hindu king of Rewa (princely state), Raja Ramchandra Singh, where Tansen's musical abilities and studies gained him widespread fame and following. He was a close confidant of Raja Ramchandra Singh, and they used to make music together. Tansen's reputation brought him to the attention of the Mughal Emperor Akbar, who sent messengers to Raja Ramchandra Singh, requesting Tansen to join the musicians at the Mughal court. Tansen initially refused to go, sought to retire instead into solitude, but Raja Ramchandra Singh, encouraged him to gain wider audience, and sent him along with gifts to Akbar. In 1562, about the age of sixty, Tansen still a Vaishnava musician arrived for the first time in Akbar's court.

Tansen's influence was central to create the Hindustani classical ethos as we know today. A number of descendants and disciples trace him to be their lineage founder. Many gharanas (schools) of Hindustani classical music claim some connection to his lineage. To these gharanas, Tansen is the founder of Hindustani classical music.
Tansen (Tan Sen, Ramtanu)
Tansen of Gwalior. (11.8x6.7cm) Mughal. 1585-90. National Museum, New Delhi..jpg
Tansen of Gwalior,
a Mughal painting (1585-90)[1]
Background information
Birth name Ramtanu
Born c. 1493
Gwalior, Madhya Pradesh
Died 1586
Agra[2]
Genres Hindustani Classical Music
Occupation(s) musician, instrumentalist, vocalist, music studies
Years active Till 1562: Raja Ramchandra Singh, Rewa (princely state)
After 1562: Emperor Akbar
 
 

The legendary oral versions about Tansen's early life and schooling particularly differ depending on whether the story has origins in Hindu legends (Vaishnavism) or Muslim legends (Sufism).[10] In Hindu versions, the Hindu bhakti saint and poet-musician Swami Haridas was the major influence on Tansen. In Islamic biographies, the Sufi Muslim mystic named Muhammad Ghaus is said to have influenced Tansen. According to Bonnie Wade – a professor of Music specializing in South Asia Studies, Swami Haridas is widely accepted to have been Tansen's teacher, and it is clear that Tansen connected with Muhammad Ghaus as well, but the evidence suggests that Tansen is less affiliated with either religion, more with music.
Akbar watching as Tansen receives a lesson from Swami Haridas. Imaginary situation depicted in Mughal miniature painting (Rajasthani style, c. 1750 AD).
Tansen showed musical talent at the age of 6. At some point, he was discipled for some time to Swami Haridas, the legendary composer from Vrindavan and part of the stellar Gwalior court of Raja Man Singh Tomar (1486–1516 AD), specialising in the Dhrupad style of singing. His talent was recognised early and it was the ruler of Gwalior who conferred upon the maestro the honorific title 'Tansen'. Haridas was considered to be a legendary teacher in that time. It is said that Tansen had no equal apart from his teacher. From Haridas, Tansen acquired not only his love for dhrupad but also his interest in compositions in the local language. This was the time when the Bhakti tradition was fomenting a shift from Sanskrit to the local idiom (Brajbhasa and Hindi), and Tansen's compositions also highlight this trend. At some point during his apprenticeship, Tansen's father died, and he returned home, where it is said he used to sing at a local Shiva temple.[citation needed]
Hagiographies mention Tansen met the Sufi mystic Muhammad Ghaus. The interaction with Ghaus brought Sufi influences on Tansen. Late into his life, he continued to compose in Brajbhasha invoking traditional motifs such as Krishna and Shiva.
The presence of musicians like Tansen in Akbar's court was an attempt to accept and integrate the Hindu and Muslim traditions within the Mughal Empire. Tansen became one of the treasured Navaratnas (lit. nava=nine, ratna=jewel) of Akbar's court. He received the honorific title Mian there, and the name Mian Tansen.


Tansen's date and place of birth are unclear, but most sources place his birth about 1500 CE, or between 1493 and 1506. His biography is also unclear and many conflicting accounts exist, with some common elements. Historical facts about Tansen are difficult to extract from the extensive and contradictory legends that surround him.
According to the common elements in the various stories, Tansen's name as a child was Ramtanu.His father Mukund Pandey (also known as Makrand Pandey, Mukund Mishra, or Mukund Ram was a wealthy poet and accomplished musician, who for some time was a Hindu temple priest in Varanasi.
Tansen learnt and perfected his art in the region around Gwalior, in modern Madhya Pradesh. He began his career and spent most of his adult life in the court and patronage of the Hindu king of Rewa (princely state), Raja Ramchandra Singh, where Tansen's musical abilities and studies gained him widespread fame and following. He was a close confidant of Raja Ramchandra Singh, and they used to make music together. Tansen's reputation brought him to the attention of the Mughal Emperor Akbar, who sent messengers to Raja Ramchandra Singh, requesting Tansen to join the musicians at the Mughal court. Tansen initially refused to go, sought to retire instead into solitude, but Raja Ramchandra Singh, encouraged him to gain wider audience, and sent him along with gifts to Akbar. In 1562, about the age of sixty, Tansen still a Vaishnava musician arrived for the first time in Akbar's court.[4]
Tansen's influence was central to create the Hindustani classical ethos as we know today. A number of descendants and disciples trace him to be their lineage founder. Many gharanas (schools) of Hindustani classical music claim some connection to his lineage. To these gharanas, Tansen is the founder of Hindustani classical music.

Schooling

The legendary oral versions about Tansen's early life and schooling particularly differ depending on whether the story has origins in Hindu legends (Vaishnavism) or Muslim legends (Sufism). In Hindu versions, the Hindu bhakti saint and poet-musician Swami Haridas was the major influence on Tansen. In Islamic biographies, the Sufi Muslim mystic named Muhammad Ghaus is said to have influenced Tansen. According to Bonnie Wade – a professor of Music specializing in South Asia Studies, Swami Haridas is widely accepted to have been Tansen's teacher, and it is clear that Tansen connected with Muhammad Ghaus as well, but the evidence suggests that Tansen is less affiliated with either religion, more with music.
Akbar watching as Tansen receives a lesson from Swami Haridas. Imaginary situation depicted in Mughal miniature painting (Rajasthani style, c. 1750 AD).
Tansen showed musical talent at the age of 6. At some point, he was discipled for some time to Swami Haridas, the legendary composer from Vrindavan and part of the stellar Gwalior court of Raja Man Singh Tomar (1486–1516 AD), specialising in the Dhrupad style of singing. His talent was recognised early and it was the ruler of Gwalior who conferred upon the maestro the honorific title 'Tansen'. Haridas was considered to be a legendary teacher in that time. It is said that Tansen had no equal apart from his teacher. From Haridas, Tansen acquired not only his love for dhrupad but also his interest in compositions in the local language. This was the time when the Bhakti tradition was fomenting a shift from Sanskrit to the local idiom (Brajbhasa and Hindi), and Tansen's compositions also highlight this trend. At some point during his apprenticeship, Tansen's father died, and he returned home, where it is said he used to sing at a local Shiva temple.[citation needed]
Hagiographies mention Tansen met the Sufi mystic Muhammad Ghaus. The interaction with Ghaus brought Sufi influences on Tansen. Late into his life, he continued to compose in Brajbhasha invoking traditional motifs such as Krishna and Shiva.
The presence of musicians like Tansen in Akbar's court was an attempt to accept and integrate the Hindu and Muslim traditions within the Mughal Empire. Tansen became one of the treasured Navaratnas (lit. nava=nine, ratna=jewel) of Akbar's court. He received the honorific title Mian there, and the name Mian Tansen.

Compositions

Tansen's musical compositions covered many themes, and employed Dhrupad. Most of these were derived from the Hindu Puranas, composed in Braj Bhasha, and written in praise of gods and goddesses such as Ganesha, Sarasvati, Surya, Shiva, Vishnu (Narayana and Krishna avatar).[17][18] He also composed and performed compositions dedicated to eulogizing kings and emperor Akbar.[17]
==Family and influence= Tansen's children including Tanras Khan, Bilas Khan, Hamirsen, Suratsen and Saraswati Devi, were all musicians.

Tansen award

A national music festival known as 'Tansen Samaroh' is held every year in December, near the tomb of Tansen at Behat as a mark of respect to his memory. The Tansen Samman or Tansen award is given away to exponents in Hindustani Classical music.

Buildings

Fatehpur Sikri audience chambers, with Anup Talao on the left.
The fort at Fatehpur Sikri is strongly associated with Tansen's tenure at Akbar's court. Near the emperor's chambers, a pond was built on a small island in the middle, where musical performances were given. Today, this tank, called Anup Talao, can be seen near the public audience hall Diwan-i-Aam – a central platform reachable via four footbridges. It is said that Tansen would perform different ragas at different times of day, and the emperor and his select audience would honour him with coins. Tansen's supposed residence is also nearby.

Miracles and legends

The bulk of Tansen's biography as found in the Akbar court historian accounts and gharana literature consists of inconsistent and miraculous legends.[6] Among the legends about Tansen are stories of his bringing down the rains with Raga Megh Malhar and lighting lamps by performing Raga Deepak. Raga Megh Malhar is still in the mainstream repertoire, but raga Deepak is no longer known; three different variants exist in the Bilawal, Poorvi and Khamaj thaats. It is not clear which, if any, corresponds to the Deepak of Tansen's time. Other legends tell of his ability to bring wild animals to listen with attention (or to talk their language). Once, a wild white elephant was captured, but it was fierce and could not be tamed. Finally, Tansen sang to the elephant who calmed down and the emperor was able to ride him.
Tansen's tomb in Gwalior, near the tomb of his Sufi master Muhammad Ghaus

Death

The year of death of Tansen, like much of his biography, is unclear. According to one version, written by Islamic historians, Tansen died in 1586 in Delhi, and that Akbar and much of his court attended the funeral procession which was completed according to Muslim customs.[22][23] Other versions, written by Hindu historians, give 26 April 1589 as the date of his death and that his funeral observed mostly Hindu customs. Tansen remains were buried in the mausoleum complex of his Sufi master Shaikh Muhammad Ghaus in Gwalior. Every year in December, an annual festival, the Tansen Samaroh, is held in Gwalior to celebrate Tansen.
 Posted by : Vipul Koul 

Tuesday, August 28, 2018

Tallest Shiva Lingam in India

Maha Deva!! is the another name of Lord Shiva, as he  is considered  the most divine among all Hindu gods. Almost every state in India worships Lord Shiva. He is considered as the god of Yogis, who is extremely self controlled and celibate. Shiva is  the third god of triumvirate who is responsible for destruction of the world. Other two gods of triumvirate are lord Vishnu who is responsible for creation of the world and lord Brahma who is responsible for upkeep of the world.  Since many centuries people worship Lord Shiva in the form of  Shiva Lingam.  The meaning of Shiva Lingam is the “symbol of Shiva”. If you are planning for a intercity visit lately, Book an intercity cab with wiwigo.
Shiva Lingam signifies the cosmic boundary which encircles the whole world. It is the symbol of spirituality, belief, truth, dignity, energy and the extent of infinity. Shiva Lingam is worshiped not only in India and Srilanka but also in Rome and other parts of the world.
Shiva lingam/wiwigo

History Behind Shiva Lingam

  • According to Indian Mythology, once Lord Vishnu and Brahma were fighting at each others powers  and  superiority.
  • Looking at the intensity of the battle and pointless dispute, Lord Shiva created an flaming pillar in-between Lord Vishnu and Brahma and challenged both of them to find both the ends.
  •  Lord Vishnu headed towards down and Lord Brahma took the form of swan flew up to find the upper point.
  • After many years the two came back and Lord Vishnu accepted the loose but Lord Brahma lied that he found the top end where  ‘Ketki’ flower had previously resided.
  • Listening to Brahma’s lie, the central part of the  fire pillar got burst and Lord Shiva appeared in front of them. So, he cursed Lord Brahma that no one would ever worship him and banned “Ketki” flower from being used as an offering to any god or goddess.
  • As a result afterwards Shiva was worshiped the shape of that pillar being a Shiva lingam.

Presenting 10 tallest Shiva Lingam Temples in India

1. Kotilingeshwara Temple

  • The  Kotilingeshwara temple is having world’s largest Shiva Lingam who’s height is  108 feet and it is  situated in Karnataka.
  • Just in front of this huge Shiva Lingam there is an idol of Nandi which is 35 feet tall. The Nandi is also installed over a platform having the length of 60 feet,width of  40 feet and the  height of 4 feet.
  • People visiting this place can also install Lingas here, to get the blessings of lord Shiva. As a result there are 8.6 million Shiva Lingas installed.
  • Devotees can install Linagm on any days they choose. The name of the devotee will be carved on the Lingam installed by them as a result every morning prayers will be offered for well-being of devotees.
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Kotilingeshwara Temple/wiwigo

2. Bhojeshwar Temple

  • Bhojeshwar Temple reflects the beauty of exceptional design and architectural harmony.
  • Shiva Lingam in the sanctum is having the height of 7.5 feet with a circumference of 17.8 feet. It is Set upon a massive platform which is 21.5 feet square and this massive platform is also made of three limestone blocks which are perfectly superimposed.
  • The Bhojeshwar  temple is believed to have been constructed by  Paramara king “Bhoja” in the 11th century, Bhojpur.
Bhojeshwar Temple/wiwigo

3. Amareshwar Mahadev Temple

  • This temple is located at Anuppur, Madhya Pradesh and it has 11 feet long Shiva Lingam.
  • This Shiva Lingam is made of a single lime stone.
  • Amreshwar Temple is also a unique place as it has representation of all the 12 Jyotirlingas at one place.
  • Amreshwar Mahadeo Temple is very beautiful, calm and quite place and also a waterfall makes this place more beautiful.
  • This place also has the origin of Narmada river.
Amareshwar Mahadev Temple/wiwigo

4.  Sidheshvar Nath Temple

  • This Shiva Lingam is  located in Ziro, Arunachal Pradesh having  the breadth of 25 feet  and the height of  22 feet.
  • Tourists can also see the constant flow of water from the base of the lingam.
  • This temple is also  having beautiful idols of Lord Ganesha and Goddess Parvati.
 Sidheshvar Nath Temple/wiwigo

5. Sri Bragadeeswarar temple

  • The Shiva Lingam in Bragadeeswara temple is largest in Tamil Nadu and its height is 13.5 feet  on an Avudayar of 60 feet circumference.
  • This Shiva Lingam is also made of a single lime stone placed on ground.
  • There is also a statue of Nandi at the entrance of the temple. This statue is also made of a single lime stone.
  • This temple is having beautiful  architecture. The devotees can see the Shiva Lingam even when lights are put off. Because the sunlight falls directly on the  idol of Nandi, as a result it gets reflected  back onShiva Lingam making it visible.
Sri Bragadeeswarar temple/wiwigo

6.  Harihar Dham Temple

  • The Shiva Lingam at Harihar Dham Temple is the tallest in the world with the height of 65 feet.
  • The huge Shiva Linga is constructed at the place with around 25 acres of land in Giridih by the Jamunia River of Bagodar.
  • The temple is also a major tourist spot and  devotees from all over India visit this place every year on Shravan Poornima to worship Lord Shiva.
  • Harihar Dham is also a popular place for Hindu marriages since many years .
Harihar Dham Temple/wiwigo

7. Amarnath Temple

  • Amarnath  is the most religious and famous destination for worshiping Lord Shiva present in Jammu and Kashmir.
  • When the water drips from the roof, it accumulates on the floor and start to freeze and as a result, forms a Shiva Lingam.
  • At present the height of the Shiva Lingam is 20-feet.
  •  With the different phases of the moon, the size of Shiva Lingam at Amarnath Cave also  keeps on increasing and decreasing.
Amarnath temple/wiwigo

8.  Bhuteshwar temple

  • Bhuteshwar Nath  temple is having a huge Shiva Lingam whose length increases by six to eight inches every year.
  • This huge Shiva lingam is situated at the forests of Maroda village, Gariaband district in Chhattisgarh.
  • During the beautiful month of Sawan, people gather here in the large number and wait here in large queue to get the glimpse of this huge natural Shiva Lingam .
Bhuteshwar Shiv Lingam/wiwigo
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Ahead of Ganesh Chaturthi, Ganpati idols reach pandals in Mumbai; hundreds participate in processions near Lalbaug

FP Staff,Firstpost 

Monday, August 27, 2018

Meaning of Om and Aum Meaning Sacred Hindu Symbol and Syllable of the Absolute

Oh, the Glories of Om! "Aum" is a variant spelling of "Om". The word can be spelled either way because the letter "o" is regarded as a diphthong consisting of "a" and "u". There is quite a division among people as to how Om is actually pronounced. Many people try to accentuate the “au” sound in aum, trying to make it sound like “ow-m” or “awe-m”. However, “aum” is pronounced “om” as in “home”. The “au” sound is an extremely subtle intonation that naturally arises, when Om is intoned, and can be heard when the pitch is increased. One does not have to accentuate the “au” sound in Om to hear it. Just intone Om as “om” and you will hear it naturally. Just intone the mantra slowly.
Information on Om and all about Om and Aum
Of all the mantras, the most powerful and the significant one is the single-syllabled incantation called the Pranava. This is the OM. The available literature upon the significances of the Vedic mantra is almost voluminous. Nowhere in the world can we meet with a more sacred symbol that has got such a vast amount of significance.

From Vedic times until the present day the word 'OM' has been taken as a symbol and as an aid to meditation by spiritual aspirants. It is accepted both as one with 'Brahman' and as the medium, the Logos, connecting man and God. The entire history of the syllable is in the revelations of the Vedas and in the declarations of the Upanishads.

There is a verse in the Vedas: 'Prajapathi vai idam agra asit' (In the beginning was Prajapathi, the Brahman): 'Tasya vak dvitiya asit' (With whom was the Word): 'Vag vai Paraman Brahma' (And the Word was verily the Supreme Brahman).** This sphota has its symbol in the word OM. The sound of OM is also called 'Pranava', meaning, that it is something that pervades life, or runs through prana or breath.

The very central theme of the Mandukya Upanishad is the syllable OM through which the mystery of Brahman is gathered to a point. The text of this Upanishad first treats OM in terms of the Upanishadic doctrine of the three states of waking, dream, and deep sleep, but then passes on to the 'fourth' (turiya), thus transporting us beyond the typical Upanishadic sphere into that of the later 'classic Advaita Vedanta'. Speaking of OM, the Taittiriya Upanishad says: "Thou art the sheath of Brahman.' That is, OM is the container for the Supreme and, therefore, invoking OM is invoking the Supreme.

In every piece of music there are three aspects, namely (1) the meaning of the song; (2) the laws of music, and (3) the sound of the song. Similarly, on OM there are three aspects. The first is the mere sound, the mere mantra as pronounced by the mouth; the second is the meaning of the syllable, which is to be realized through feeling; and the third is the application of OM to your character, singing it in your acts, and so through your life.

OM represents the Self which is the Supreme Nondual Reality. The Self is known in four states, namely, the waking state, the dream state, the deep-sleep state, and the fourth state called the turiya. All these states are represented in the three sounds of OM (i.e., A, U, M***), and the silence that follows and surrounds the syllable.

The sound A represents the waking state; the sound U represents the dream state, and the sound M represents the deep sleep state. The waking state is superimposed on the A sound because it is the first of the three states of consciousness, and so is the sound A the very first of the letters of the alphabet – in all languages. The dream is but a view within the mind of the impressions that had reflected on the surface of the mental lake during the waking state. Besides, the dream state occurs between the waking and the deep-sleep state, and comes second among the three states of consciousness. And so, U, being next to A in order of sounds, and also since it is between A and M, is treated as representing the dream state. On the M sound of OM is superimposed the deep-sleep state. The comparison between the last sound of the OM and sleep lies in that it is the closing sound of the syllable, just as deep sleep is the final stage of the mind in rest. A short pregnant silence is inevitable between two successive OMs. On this silence is superimposed the idea of the fourth state, known as turiya. This is the state of Perfect Bliss when the individual Self recognises the identity with the Supreme.

In OM, the sounds A, U, and M are called mantras or forms; there is also in AUM the common principle called the amatra-OM, that which signifies the things-in-itself, running through and pervading the threefold phenomena of waking, dream, and deep sleep. The law of memory is that the rememberer and the experiencer must be one and the same individual, or else memory is impossible. So, as we can remember all our experiences in all three planes, there must necessarily be a single common factor which was a witness of all the happenings in all the three planes. There must be some entity within ourselves who is present in the waking world, who moves and illuminates the dream, who is a distant observer in the deep sleep world, and yet who is not conditioned by any of these three realms. This entity, conceived as the fourth state (turiya), is the Real, the Changeless, the Intelligent Principle.

The syllable OM symbolizes both the spheres:(1) the phenomenal, visible sphere of the 'jagat', wherein the manifestations of time and space appear and perish, and (2) the transcendent, timeless sphere of the Imperishable Being, which is beyond and yet one with it. Thus, A the 'waking state', U, the 'dream', and M, the 'deep sleep', and the silence, 'turiya', all the four together comprise the totality of this manifestation of Atman-Brahman as a syllable. Just as the sound M manifests itself, grows, becomes transformed in its vocal quality, and finally subsides into the silence that follows****, so too the four 'states' or components of being ultimately merge into the homogeneous silence of the 'fourth' (turiya). The other three states are transformations of the one experience, which taken together constitute the totality of its modes, whether regarded from the microcosmic or from the macrocosmic point of view.

The A and U are essential to the sound as M, or as the silence (turiya) against which the sound appears. Moreover, it would be a mistake to say that AUM did not exist while the silence reigned; for it would be still potentially present even in the silence. The actual manifestation of the syllable, on the other hand, is fleeting and evanescent, whereas the silence abides. The silence, indeed, is present elsewhere during a local pronunciation of the AUM - that is to say (by analogy), transcendentally during the creation, manifestation, and dissolution of the universe.

It may be asked as to why this particular word 'OM' should be chosen as the word representative of the 'thought' out of which the universe has become manifested. The answer may be given in Swami Vivekananda's own words: "This OM is the only possible symbol which covers the whole ground, and there is none other like it. The sphota is the material of all worlds, yet it is not any definite word in its fully formed state. That is to say, if all the particularities which distinguish one word from another be removed, then what remains will be the sphota. Therefore, this sphota is called the Nada-Brahman, the sound-Brahman.

Now, every word symbol intended to express the inexpressible sphota, will so particularise it that it will no longer be the sphota. That which particularise it the least and, at the same time, most approximately expresses its nature will be the truest symbol thereof; and this is the OM, and the OM only; because, these three letters A, U, M, pronounced in combination as OM, can alone be the generalized symbol of all possible sounds. The letter A is the least differentiate of all sounds. Again, all articulate sounds are produced in the space within the mouth – beginning with the root of the tongue and ending at the lips – the throat-sound is A, and M is the lip-sound; and U exactly represents the rolling forward of the impulse which begins at the root of the tongue, continuing till it ends in the lips."

If properly pronounced, this OM will represent in itself the whole phenomenon of sound production, and no other word can do this; and this, therefore, is the fittest symbol of the sphota, which is the real meaning of the OM. And as the symbol can never be separated from the thing signified, the OM and the sphota are one. And, as the sphota, being the finer side of the manifested universe, is nearer to God, and is indeed the first manifestation of Divine Wisdom, this OM is truly symbolic of God.

OM thus represents the entire manifested world and the unmanifest, and also that which lies beyond both the manifest and the unmanifest – the Brahman, which is the changeless substratum for the changing objects of the world of experience.

To every mantra, OM, the Pranava, is added on. And without 'OM' no sacred chant has its power. Just as a living body has no vitality when the life-giving breath is not flowing through its veins, so too, a mantra has no life in it without the addition of the Pranava.

Vedantic students generally practise the repetition of and the mediation upon the symbol provided by the Pranava - this is called the Pranava upasana. OM represents, in its silent significance, both the manifest and the unmanifest, which together constitute the entire subtle and gross world. The word loka in Sanskrit is generally translated as 'world', but, in its etymological meaning, it signifies 'a field of experience'.

The entire possibility of experience in life has been terraced by the rsis into fourteen worlds; seven higher lokas and seven lower worlds. There are three worlds in which a limited ego-centre comes to play its game of reincarnation and repeated deaths: these are (1) Bhur-loka, the physical earth; (2) Bhuvar-loka, the world next to the physical and closely connected with it, but constituted of finer matter; and (3) Suvar-loka, the heavenly world. Beyond these are the four other 'worlds' wherein the ego comes to move about and enjoy in its higher evolutionary life, and they are called the Mahar-loka, Jana- loka, Tapa-loka, and Satya-loka.

In the Hindu literature we also find conceptions of other 'worlds' such as Indra-loka, Candra-loka, Surya-loka, Pitra-loka, etc., which are special 'realms of experiences' located within the above regions.

Below these seven 'worlds' there is yet another set of seven 'worlds' called the talas. They are named as Pa-talam, Maha-talam, Rasa-talam, Tala- talam, Su-talam, Vi-talam, and A-talam.

Of these fourteen 'worlds', Bhur-Bhuvar-Suvar, denoting the 'three worlds', are called the vyahrtis. In the Gayatri Mantra, when these vyahrtis are chanted, the meditator can visualise the 'three worlds' as arising from, existing in, and disappearing into AUM. He can subjectively identify them with the waking, dream, and deep-sleep conditions of consciousness, transcending which extends the realms of the Infinite. All of them are represented in the symbol OM. In this sense, the vyahrtis in the Gayatri represent in one sweep the entire 'world' of the subjective and the objective experiences of man.
POSTED BY : VIPUL KOUL 
 

Om


Om (About this sound listen (help·info), IAST: Auṃ or Oṃ, Devanagari: ॐ) is a sacred sound and a spiritual symbol in Hinduism, that signifies the essence of the ultimate reality, consciousness or Atman. It is a syllable that is chanted either independently or before a mantra in Hinduism, Buddhism, and Jainism.
Om is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries and spiritual retreats in Hinduism, Buddhism, and Jainism. The symbol has a spiritual meaning in all Indian dharmas, but the meaning and connotations of Om vary between the diverse schools within and across the various traditions.

In Hinduism, Om is one of the most important spiritual symbols. It refers to Atman (soul, self within) and Brahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge). The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and sometimes during meditative and spiritual activities such as Yoga.

The syllable Om is also referred to as onkara (ओङ्कार, oṅkāra), omkara (ओंकार, oṃkāra), aumkara (औंकार, auṃkāra), and pranava (प्रणव, praṇava).
Om (About this sound listen (help·info), IAST: Auṃ or Oṃ, Devanagari: ॐ) is a sacred sound and a spiritual symbol in Hinduism, that signifies the essence of the ultimate reality, consciousness or Atman It is a syllable that is chanted either independently or before a mantra in Hinduism, Buddhism, and Jainism.

Om is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries and spiritual retreats in Hinduism, Buddhism, and Jainism.] The symbol has a spiritual meaning in all Indian dharmas, but the meaning and connotations of Om vary between the diverse schools within and across the various traditions.

In Hinduism, Om is one of the most important spiritual symbols. It refers to Atman (soul, self within) and Brahman (ultimate reality, entirety of the universe, truth, divine, supreme spirit, cosmic principles, knowledge).The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and sometimes during meditative and spiritual activities such as

The syllable Om is also referred to as onkara (ओङ्कार, oṅkāra), omkara (ओंकार, oṃkāra), aumkara (औंकार, auṃkāra), and pranava (प्रणव, praṇava). 


by : vipul koul
 

Saturday, August 25, 2018

Raksha Bandhan

Raksha Bandhan
Raksha Bandhan, also Rakshabandhan,or simply Rakhi, is an annual rite in South Asia, or among people of South Asian origin, centred around the tying of a thread, talisman, or amulet on the wrist as a form of ritual protection. The protection is offered principally by sisters to brothers, but also by priests to patrons, and sometimes by individuals to real or potential benefactors. Differing versions of the rite have been traditionally performed by Hindus in northern India, western India, Nepal, and former colonies of the British Empire to which Hindus had migrated in the 19th-century, and have included, in addition, rites with names rendered as Saluno, Silono, and Rakri. The rituals associated with these rites, however, have spread beyond their traditional regions and have been transformed through technology and migration, the movies, social interaction, and promotion by politicized Hinduism, as well as by the nation state.
Bandhan is observed on the last day of the Hindu lunar calendar month of Shraavana, which typically falls in August. On this day, sisters of all ages tie a talisman, or amulet, called the rakhi, around the wrists of their brothers, ritually protecting their brothers, receiving a gift from them in return, and traditionally investing the brothers with a share of the responsibility of their potential care.[20] The expression "Raksha Bandhan," Sanskrit, literally, "the bond of protection, obligation, or care," is now principally applied to this ritual. It has also applied to a similar ritual in which a domestic priest ties amulets, charms, or threads on the wrists of his patrons and receives gifts of money. A ritual associated with Saluno includes the sisters placing shoots of barley behind the ears of their brothers.
Of special significance to married women, Raksha Bandhan is rooted in the practice of territorial exogamy, in which a bride marries out of her natal village or town, and her parents, by custom, do not visit her in her married home.In rural north India, where territorial exogamy is strongly prevalent, large numbers of married Hindu women travel back to their parents' homes every year for the ceremony.Their brothers, who typically live with the parents or nearby, sometimes travel to their sisters' married home to escort them back. Many younger married women arrive a few weeks earlier at their natal homes and stay until the ceremony. The brothers serve as life-long intermediaries between their sisters' married- and parental homes, as well as potential stewards of their security. In urban India, where families are increasingly nuclear, and marriages not always traditional, the festival has become more symbolic, but continues to be highly popular.
Among women and men who are not blood relatives, there is also a transformed tradition of voluntary kin relations, achieved through the tying of rakhi amulets, which have cut across caste and class lines, and Hindu and Muslim divisions. In some communities or contexts, other figures, such as a matriarch, or a person in authority, can be included in the ceremony in ritual acknowledgement of their benefaction.[29] Raksha Bandhan is also celebrated by Hindu communities in other parts of the world. Although rooted in Hindu culture, the festival has no traditional prayers unambiguously associated with it. The religious myths claimed for it are disputed, and the historical stories associated with it considered apocryphal by some historians. More recently, after enactment of more gender-neutral inheritance laws in India, it has been suggested that in some communities the festival has seen a resurgence of celebration, which is serving to indirectly pressure women to abstain from fully claiming their inheritance

Etymology

Rajendra Prasad, the first president of the Republic of India celebrating Raksha Bandhan at the presidential palace, Rashtrapati Bhawan in New Delhi, 24 August 1953
According to R. S. McGregor's Oxford Hindi-English Dictionary, 1993, the name of the festival, the masculine Hindi noun rakśābandhan is composed of the Sanskrit loanword rakśā, a feminine noun, which means, "protection," "preservation," or "care" and a second Sanskrit loanword bandhan, a masculine noun, which means "fastening," or "tying together."According to V. S. Apte's Revised Practical Sanskrit-English Dictionary, 1957–1959, रक्षा pronounced rakṣā means, "protection," "preservation," or "guarding;" बन्धन pronounced, "bandhana," means "The act of binding, fastening, tying."
According to McGregor, the Hindi feminine noun, rākhī, (which is compared etymologically to rakśā described above) is a "protective talisman: a piece of thread etc., with a rosette, tied ceremoniously round a protector or patron's wrist on the full moon of the month Srāvan: especially by a sister round a brother's wrist, when the brother gives a small gift of money." Apte defines one of the secondary meaning of रक्षा (rakṣā) to be: "A piece of silk or thread fastened round the wrist on particular occasions, especially on the full-moon day of Śrāvaṇa, as an amulet or preservative; (रक्षी (rakṣī) also in this sense). The 2018 Oxford English Dictionary defines rākhī as "a cotton bracelet, typically bearing elaborate ornamentation, given at Raksha Bandhan by a girl or woman to a brother or someone she considers as one, who must then treat her as a sister".
According to Jack Goody, rakśābandhan is "cognate with the Sanskrit name for marriage, saṃbandhan, where the common element bandhan (Sanskrit: bandhá) refers to the act of tying. The ceremonies are complementary. Marriage (sam, reciprocally) ties spouses; rakśābandhan ties brother and sister.

Regions

A girl is tying a rakhi (a Rakshasutra) around her mother's wrist as part of the celebration Rakshbandhan in a village Lahree, Jabalpur district, Madhya Pradesh, India.
Scholars who have written about the ritual, have usually described the traditional region of its observance as north India; however, also included are: central India, western India and Nepal, as well other regions of India, and overseas Hindu communities such as in Fiji. Anthropologist Jack Goody, whose field study was conducted in Nandol, in Gujarat, describes Rakshabandhan as an "annual ceremony ... of northern and western India." Anthropologist Michael Jackson, writes, "While traditional North Indian families do not have a Father's or Mother's Day, or even the equivalent of Valentine's Day, there is a Sister's Day, called Raksha Bandhan, ..." Religious scholar J. Gordon Melton describes it as "primarily a North Indian festival." Leona M. Anderson and Pamela D. Young describe it as "one of the most popular festivals of North India." Anthropologist David G. Mandelbaum has described it as "an annual rite observed in northern and western India."[43] Other descriptions of primary regions are of development economist Bina Agarwal ("In Northern India and Nepal this is ritualized in festivals such as raksha-bandhan.", scholar and activist Ruth Vanita ("a festival widely celebrated in north India.", anthropologist James D. Faubion ("In north India this brother-sister relationship is formalized in the ceremony of 'Rakshabandhan.'"[46]), and social scientist Prem Chowdhry ("... in the noticeable revival of the Raksha Bandhan festival and the renewed sanctity is has claimed in North India.").

King Bali and Goddess Lakshmi

According to Bhagavata Purana and Vishnu Purana, after Vishnu won the three worlds from the demon King Bali, Bali asked Vishnu to stay with him in his palace, a request Vishnu granted. Vishnu's wife, Goddess Lakshmi did not like the palace or his new found friendship with Bali, and preferred that her husband and she return to Vaikuntha. So she went to Bali, tied a rakhi and made him a brother to her. Bali asked her what gift she desired. Lakshmi asked that Vishnu be freed from the request that he live in Bali's palace. Bali consented, as well accepted her as his sister.
 
The love in my body and heart
For the earth's shadow and light
Has stayed over years.

With its cares and its hope it has thrown
A language of its own
Into blue skies.

It lives in my joys and glooms
In the spring night's buds and blooms
Like a Rakhi-band
On the Future's hand.

About Raksha Bandhan (Rakhi)

The bonding between a brother and a sister is simply unique and is beyond description in words. The relationship between siblings is extraordinary and is given importance in every part of the world. However, when it comes to India, the relationship becomes all the more important as there is a festival called "Raksha Bandhan" dedicated for the sibling love.
This is a special Hindu festival which is celebrated in India and countries like Nepal to symbolize the love between a brother and a sister. The occasion of Raksha Bandhan is celebrated on the full moon day of the Hindu luni-solar calendar in the month of Shravana which typically falls in the August month of Gregorian calendar.

Meaning of Raksha Bandhan

The festival is made up of two words, namely "Raksha" and "Bandhan." As per the Sanskrit terminology, the occasion means "the tie or knot of protection" where "Raksha" stands for the protection and "Bandhan" signifies the verb to tie. Together, the festival symbolizes the eternal love of brother-sister relationship which does not mean just the blood relationships only. It is also celebrated among cousins, sister and sister-in-law (Bhabhi), fraternal aunt (Bua) and nephew (Bhatija) and other such relations.

Importance of Raksha Bandhan among various religions in India

  • Hinduism- The festival is mainly celebrated by the Hindus in the northern and western parts of India along with countries like Nepal, Pakistan and Mauritius.
  • Jainism- The occasion is also revered by the Jain community where Jain priests give ceremonial threads to the devotees.
  • Sikhism- This festival devoted to the brother-sister love is observed by the Sikhs as "Rakhardi" or Rakhari.

Origin of Raksha Bandhan Festival

The festival of Raksha Bandhan is known to have originated centuries before and there are several stories related to the celebration of this special festival. Some of the various accounts related to the Hindu mythology are described below:
  • Indra Dev and Sachi- According to the ancient legend of Bhavishya Purana, once there was a fierce battle between Gods and demons. Lord Indra- the principle deity of sky, rains and thunderbolts who was fighting the battle on the side of Gods was having a tough resistance from the powerful demon King, Bali. The war continued for a long time and did not came on a decisive end. Seeing this, Indra's wife Sachi went to the Lord Vishnu who gave her a holy bracelet made up of cotton thread. Sachi tied the holy thread around the wrist of her husband, Lord Indra who ultimately defeated the demons and recovered the Amaravati. The earlier account of the festival described these holy threads to be amulets which were used by women for prayers and were tied to their husband when they were leaving for a war. Unlike, the present times, those holy threads were not limited to brother-sister relationships.
  • King Bali and Goddess Lakshmi- As per an account of Bhagavata Purana and Vishnu Purana, when Lord Vishnu won the three worlds from the demon King Bali, he asked by the demon king to stay beside him in the palace. The Lord accepted the requested and started living with the demon king. However, Goddess Lakshmi, wife of Lord Vishnu wanted to return to his native place of Vaikuntha. So, she tied the rakhi around the wrist of demon king, Bali and made him a brother. On asking about the return gift, Goddess Lakshmi asked Bali to free her husband from the vow and let him return to Vaikuntha. Bali agreed to the request and Lord Vishnu returned to his place with his wife, Goddess Lakshmi.
  • Santoshi Maa- It is said that the two sons of Lord Ganesha namely, Shubh and Labh were frustrated that they had no sister. They asked for a sister from their father who finally obliged to their sister on the intervention of saint Narada. This is how Lord Ganesha created Santoshi Maa through the divine flames and the two sons of Lord Ganesha got their sister for the occasion of Raksha Bandhan.
  • Krishna and Draupadi- Based on an account of Mahabharat, Draupadi, wife of Pandavas tied a rakhi to Lord Krishna while Kunti tied the rakhi to grandson Abhimanyu before the epic war.
  • Yama and the Yamuna- Another legend says that the death God, Yama did not visit his sister Yamuna for a period of 12 years who ultimately became very sad. On the advice of Ganga, Yama went to meet his sister Yamuna who has very happy and performed hospitality of her brother, Yama. This made the Yama delighted who asked Yamuna for a gift. She expressed her desire to see her brother again and again. Hearing this, Yama made his sister, Yamuna immortal so that he could see her again and again. This mythological account forms the basis of festival called "Bhai Dooj" which is also based on the brother-sister relationship.

Reason for the celebration of this festival

The festival of Raksha Bandhan is observed as a symbol of duty between brothers and sisters. The occasion is meant to celebrate any type of brother-sister relationship between men and women who may not be biologically related.
On this day, a sister ties a rakhi around the wrist of her brother in order to pray for his prosperity, health and well-being. The brother in return offers a gifts and promises to protect his sister from any harm and under every circumstance. The festival is also celebrated between brother-sister belonging to distant family members, relatives or cousins.
POSTED BY  : VIPUL KOUL 
EDITED BY   : ASHOK KOUL 
CURTSY         : CHOKHAMBA SANSKRIT SERIES , VARANASE PUBLISHED IN 1989 
                         GITA PRESS , GORAKHPUR, AND BOOK BY : HIND POCKET BOOKS DELHI, WIKIPEDIA AND OTHERS