Breadcrumbing in Relations

 

 

Breadcrumbing

 

Someone who is breadcrumbing is leading you on with little morsels of encouragement—just enough so that you don't give up on the relationship . Move toward this person , and they will move away . But if you withdraw, the person will ramp up their breadcrumbing again. A breadcrumber doesn't like or intend to commit.

 

किसी व्यक्ति को थोड़ा-थोड़ा ध्यान देकर या थोड़ी थोड़ी चीजें देकर उनकी अपने में रुचि बनाए रखना ताकी वो  चला ना जाये और साथ में उस रिश्ते को सही मायनों में विकसित भी नहीं होने देना।

 

जैसे - कभी-कभी संदेश भेजना  , छिटपुट तारीफ करना  , अनियमित रूप से संवाद करना शामिल होना कुछ कर देना  ताकि वह व्यक्ति जुड़ा हुआ महसूस करे  ! 10% करना और 90% लेना ! Like out of 100 they keep on saying/doing 10 things which they did good ( which is true too and opposite person cant deny ) but 90 they did / said wrong ( this they don’t accept and make excuses or go in Gass light mode ) so 10:90 ratio relationship get toxic

 

 

Way to Live Life

 

Gayatri Mantra

गायत्री मंत्र

अस्य श्री गायत्री मंत्रस्य

विश्वामित्र ऋषिः 

गायत्री छन्दः

सविता देवता जपोपनयने विनियोगः

ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्.

गायत्री मंत्र ऋग्वेद के छंद 'तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्' 3.62.10 और  यजुर्वेद के मंत्र  ॐ भूर्भुवः स्वः  से मिलकर बना है .

ऋग्वेद का गायत्री छंद और गायत्री मंत्र में अंतर है -

ऋग्वेद के छंद

'तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्'

यजुर्वेद के मंत्र

ॐ भूर्भुवः स्वः

ऋग्वेद के इस मंत्र में सविता-सूर्य-प्रकाश-ज्ञान की उपासना है इसलिए इसे सावित्री भी कहा जाता है।

यजुर्वेद का मंत्र 'ॐ भूर्भुवः स्वः' ज्ञान के सम्पूर्ण धरातल को स्पष्ट करता है. इसलिए किसी ब्रह्म तत्त्व को पूर्ण रूप से जानने वाले ऋषि ने विश्वामित्र ऋषि के गायत्री छंद में लिखे मंत्र के साथ यजुर्वेद  के मंत्र ॐ भूर्भुवः स्वः को जोड़कर मानव जाति को एक अद्भुत मंत्र प्रदान किया. इस गायत्री मंत्र में ऋग्वेद से लिया भाग गायत्री छंद में है इसलिए इसका नाम गायत्री पड़ा. इसे श्री गायत्री देवी के स्त्री रुप मे भी पुजा जाता है। 'गायत्री' एक छन्द भी है

ऋग्वेद के सात प्रसिद्ध छंदों में एक है गायत्री छंद। इन सात छंदों के नाम हैं- गायत्री, उष्णिक्, अनुष्टुप्, बृहती, विराट, त्रिष्टुप् और जगती। गायत्री छन्द में आठ-आठ अक्षरों के तीन चरण होते हैं। ऋग्वेद के मंत्रों में त्रिष्टुप् को छोड़कर सबसे अधिक संख्या गायत्री छंदों की है। गायत्री के तीन पद होते हैं (त्रिपदा वै गायत्री)। अतएव जब छंद या वाक के रूप में सृष्टि के प्रतीक की कल्पना की जाने लगी तब इस विश्व को त्रिपदा गायत्री का स्वरूप माना गया।

इसके ऋषि विश्वामित्र हैं और देवता सविता हैं

ऋग्वेद के छंद तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात् । इसका अर्थ देखिये आप स्वय जानंगे कि यह केवल निदेश है, मार्ग दर्शन है.

          तत् : उस
          सवितु: : सविता-सूर्य- प्रकाशक- ज्ञान
          वरेण्यं : वरण करने योग्य
          भर्ग: : शुद्ध विज्ञान स्वरूप
          देवस्य : देव का
          धीमहि : हम ध्यान करें
          धियो : बुद्धि को
          य: : जो
          न: : हमारी
         प्रचोदयात : शुभ कार्यों में प्रेरित करे

यजुर्वेद के मंत्र ॐ भूर्भुवः स्वः

          भू का अर्थ है स्थूल,पृथ्वी,शरीर 

          भुव का अर्थ है चिन्तन  

          स्व का अर्थ है सुख -प्रसन्नता

अस्य श्री गायत्री मन्त्र विश्वामित्र ऋषि गायत्री छंद सविता देवता आत्मसाक्षातकार  अर्थे जपे विनियोग |

ॐ : सर्वरक्षक परमात्मा

भू:प्राणों से प्यारा      /     मनुष्य को प्राण प्रदाण करने वाला  /     पृथ्वी , स्थूल 

भुव:दुख विनाशक /     दुख़ों का नाश करने वाला                /     चिन्तन  ,  सूक्ष्म

स्व:सुखस्वरूप है /     सुख़ प्रदाण करने वाला                 /     सुख -प्रसन्नता , कारण

तत् :उस        /     वह                                  /     उस

सवितु:उत्पादक, प्रकाशक, प्रेरक   /   सूर्य की भांति उज्जवल     /  सविता-सूर्य- प्रकाशक- ज्ञान

वरेण्य :वरने योग्य              /     सबसे उत्तम              /     वरण करने योग्य

भुर्ग: :शुद्ध विज्ञान स्वरूप का      /     कर्मों का उद्धार करने वाला   /     शुद्ध विज्ञान स्वरूप

देवस्य :देव के                   /     प्रभु                     /     देव का

धीमहि :हम ध्यान करें         /     आत्म चिंतन के योग्य (ध्यान)     /     हम ध्यान करें

धियो :बुद्धियों को                /     बुद्धि, यो                /     बुद्धि को

य: : जो                      /     जो                      /     जो

न: :  हमारी                   /     हमारी,                   /     हमारी

प्रचोदयात : शुभ कार्यों में प्रेरित करें /     हमें शक्ति दें          /     शुभ कार्यों में प्रेरित करे

Another meaning

Bhu  (Earth, Consciousness of the Physical Plane), the world in which we live . it covers Mooladhar and swadhistan manipur chakra )

Bhuvar  (Antariksha,The Intermediate Space,Consciousness of Prana) it is the space in which material worlds exist (anatha , vishudhi chakra )

Swar (Sky, Heaven, Consciousness of the Divine Mind),highest planes of existance  (ajna and sahasrara chakra)

Dhimahi we meditate upon ,I Meditate on   - ( so what do we meditate upon )

Tat Bharga       (what we have to meditate upon )that brilliance or  Divine Effulgence, - (so what kind of brilliance )

Vareniyam Bharga  highest kind of brilliance - ( whose brilliance is this )

Devasya         of the divine entity - ( which divine entity) - ( of which divine entity )

Tat Savitu (Savitri, Divine Essence of the Sun) which is the most Adorable, -( which give birth to life )  - ( so why do we meditate on it )

Prachodyat     so that it may propel or drive - ( so drive what )

Nah Dhiyah     our minds (our dhi) or our Intelligence (Spiritual Consciousness). 

in which direction it propel - thats from  bhu bhuva suvaha

                                         from gross to subtle and subtle to causal

                                         from downward to upward

                                         from mooladhar to sahasrara  

Common mistakes -

bhur , bhargo its bha भ not ba ब

Devasyo  its da द not dha ध

Dhimahi  its dhi  धी not di दी

Dhiyo  its dhi  धी not di दी

the word स्व: Swaha its  Sa स  not Su सु this is very common mistake  all most all the person do

ॐ तत्त सत्त 

One become many and many become one

How one become many and many become one 

all is the maya of supreme divine 

Oneness 

Dhrama / Religion

Dhrama / Religion

The word dharma and religion are seems to be same and as we all accepted the meaning of the word as same in our daily life but in real it is not correct, both have different meaning in their own . The science of spiritualities developed first by Indian (Bharat before) Rishies long time ago to this mankind that’s why in India we have so many words in our spiritual system which till now we don’t have exact meaning in english or in other languages may be some can find in latin language but many are absent there also. That’s why so many Hindi/Sanskrit words are accepted as it is in oxford dictionary  

Etymology

Dhram  is Sanskrit word and is drived from dhatu shabd  Dhri or dri  which means dharan karna to adopt /to hold / to keep

Now here we have questions in our mind – what to adopt? What is to hold ? and what is to keep ?why to adopt , why to hold ? why to keep?

Religion is English word derived from latin word religare or religio which means to bind

And here we have question like – what is to bind , whom to bind and why to bind?

(Well to bind it feels something have bondage and no one want to have bondage every one wants to be free , how it would feel if we say well come here and you have to bind yourself with this of that because we are free will being and binding ourself is sounds like bondage . or it is force to bind  )

So dhram is not any connection to religion in any sense .and I will use term dhram instead of religion here . so dhram is not for any hindu , christian, muslim or budhist but  it is common to all human or mankind before now and in future too. Dhram is humanity and living with the nature around us. Dhram is rule and law or injunctions in order that we may not degenerate and not get pain n suffering from bodily , mentally and spiritually form  . Dhram is duty of being to the nature and surrounding for the benefit of ourself , society and mankind to attain bliss and to know the true nature of self. And by which our sorrows ,pain and misery vanish and attain bliss n get god.

Now question arise where are those rules n duties come from and who made it ? well the answer to this is very simple , human is incomplete because  human are made as and image of thee, so human is incomplete in his own and have limitations of everything like his senses , body and mind , even human cant compete animals who are consider as lower being to human . So what ever human will make it would be incomplete that’s why things needed to be amended on time to time which are made by human . eg advance versions of apple phone , aircrafts , and other technology etc . So human is not cabable to give any rule n law which was same before now n in future too . now who made those law n duties ? they are given by god itself . and promoted by son of god n other saintly and divine people

One verse in Sanskrit from classics text says:

आहारनिद्राभयमैथुनानि सामान्यमेतत्पशुभिर्नराणाम् ।

            धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिस्समानाः ॥  

’Eating, sleeping, fearing and mating – human beings have these in common with animals.  What distinguishes them from animals is dharma.  Those devoid of dharma are no better than animals’

The Supreme Importance of Dharma in Sustaining the World

Decline of dharma  and ascendancy of adharma ( the opposite of dharma) will result in such chaotic conditions and destabilization on the Earth that the Lord Himself comes down in human form to re-establish the reign of Dharma.  Lord Krishna says :

        यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

        अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥

        

        परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।

        धर्मसंस्थापनार्थाय संभवामि युगे युगे    ॥

’whenever there is decline of dharma and ascendancy of adharma,  I take birth Myself on this Earth to establish the rule of Dharma.  In every Yuga I incarnate myself to protect the virtuous and destroy the wicked.’

Sankara’s definition of Dharma

The first Sankaracharya defines dharma in the following words:

                अभ्युदयनिःश्रेयसकारणो चोदनालक्षणो धर्मः

That which the Sruti (the  Vedas) prompts us to do and which will result in our material and spiritual advancement is dharma. 

Dhram is to accept, to adopt, to keep,  or to follow the gods instructions and to know god and to love god. Dhram is that which can not be separated from that thing. Eg. We say dhram of fire is to burn itself n to burn other things and gives light here we can not separate light or burn from fire.Dhram is Sanatan ( eternal) so our dhram is Sanatam Dhram and now it become hindu dhram

According to Sankhya Darshan – dhram is that which protect is from three fold of suffering that’s disease , unhappiness and ignorance

Here our classics don’t talk about love and texts not mix up love with dhram because if we talk about love we will look for love only and keep searching so text only talk about keep or hold of follow such rules and law to make our life get rid of all kind of pain n suffering and get bliss and god . So if we do this what remain is that is only love , love comes automatically no need to search. This is the greatness of Indian system of thought our rishis went deeper n subtler.

Now in modern world dhram become religion and has taken new shape and it comes in hand of community because of hate n jealousy among them and every community has their own religion and even in same community have more sub religions and they all make their own interpretation according to their own benefits and forget the origin sense. That is why now theres no love in society even some religion talks only love . Religion never be hindu chrstian muslim jewish budhist etc.. like the heart of human is same in the body for everyone heart never be hindu muslim christian budhist every human heart work same beats n pump the blood

  

…..contd.

           

Five Bhavas in Bhakti

The five bhavas in Bhakti

There are five kinds of bhavas, or mental attitudes and attributes, of devotees towards God. The devotee can strive to cultivate any one of the five bhavas according to his temperament, taste and capacity in order to establish a close relationship with the divine. After selecting the bhava, the devotee should develop it gradually to a maximum degree. The bhavas differ in type and intensity of feeling.

Shant bhava -- loving God as a supreme governor

This is the bhava of sanyasi and gyani of the highest order. It is the attitude of the saintly disciple’s relationship with the Lord, where emotions are stilled and direct consciousness of God is experienced. The santa bhakta is indifferent to worldly things and is entirely dispassionate. He is always tranquil and undisturbed by external events. All emotion and feeling is fused with the divine.

Dasya bhava -- loving God as a master

In this bhava the devotee thinks that he is the servant of God. He considers himself as inferior to God and considers it his duty to worship and love God, for God is his master. He serves God and serves the whole world as the manifestation of God, for everything else except himself is God.

Sakhya bhava -- loving God as your close friend

In sakhya bhava the bhakta thinks of the Lord as his friend, the supreme comrade and sole companion. He is the lover, protector and guide, and considers His devotee as a friend. The Lord says, “I am in my devotee’s heart, and the devotee is in My heart.” The devotee considers God as his equal in relation, status and qualification. A friend cannot live without the company of the other friend. The devotee cannot live without God.

Vatsalya bhava --loving God as your child

In vatsalya bhava the devotee takes the attitude of parent and child in one’s relationship with the Lord. The lordship of God is sublimated to a state of the affection of childhood. There is equality in this bhava between the worshipper and worshipped, cultivated by respect and honour. This bhava demands purity, boldness, understanding and courage. When bhakti develops and matures, this bhava comes by itself.

Madhurya bhava -- tloving God as your beloved

The bhakta entertains the idea of lover and beloved. Love for God is not partial. Love for God is the completeness of emotion. It is not carnal love, but pure love devoid of clinging to earthliness. This is the highest form of Bhakti. The devotee regards the Lord as his Lover. This was the relation between Radha and Krishna. This is Atma-Samarpana. The lover and the beloved become one. The devotee and God feel one with each other and still maintain separateness in order to enjoy the bliss of the play of love between them. This is oneness in separation and separation in oneness. Lord Gauranga, Jayadeva, Mira and Andal had this Bhava.

Animal´s Love

Animals Love for so called Human 

Who says animals dont have emotions and feeling of love , even then we kill them for our hunger and then give clarification and excuses from Classic Book

SIDHA KUNJIKA STOTRAM DAMAR TANTRA

DAMARA TANTROKTA KUNJIKA STOTRA

।। श्री गौरी तंत्रोक्त कुञ्जिका स्तोत्र ।।

विनियोग : ॐ  अस्य श्री कुन्जिका स्त्रोत्र मंत्रस्य  सदाशिव ऋषि: । अनुष्टुपूछंदः । श्रीत्रिगुणात्मिका  देवता । ॐ ऐं बीजं । ॐ ह्रीं शक्ति: । ॐ क्लीं कीलकं । मम सर्वाभीष्टसिध्यर्थे जपे विनयोग: ।

शिव  उवाच

श्रुणु देवि प्रवक्ष्यामि कुंजिका मंत्रमुत्तमम्‌।

येन मन्त्रप्रभावेण चण्डीपाठ फलं भवेत्‌॥1॥

न वर्म नार्गलास्तोत्रं कीलकं न रहस्यकम्‌।

न सूक्तं नापि ध्यानं च न न्यासश्च न पूजनम् ॥2॥

कुंजिकापाठमात्रेण दुर्गापाठफलं लभेत्‌।

अति गुह्यतरं देवि देवानामपि दुर्लभम्‌॥ 3॥

स्वयोनिवत्प्रयत्नेन गोपनीयं हि पार्वति ।।3.1।।

मारणं मोहनं वश्यं स्तम्भनोच्चाटनादिकम्‌।

पाठमात्रेण संसिद्ध्‌येत् कुंजिकास्तोत्रमुत्तमम्‌ ॥4॥

    || अथ मंत्रः ||

ॐ श्रूं श्रूं श्रूं शं फट् ऐं ह्रीं क्लीं ज्वलोज्वल प्रज्वल ह्रीं ह्रीं क्लीं स्रावय स्रावय शापं मोचय मोचय श्रां श्रीं श्रं जूं सः आदाय आदाय स्वाहा ॥ १ ।।

ॐ श्लों हुं ग्लों जूं सः ज्वलोज्वल मन्त्रान् प्रबलय प्रबलय हं सं लं क्षं स्वाहा ॥ २ ।।

ॐ अं कं चं टं तं पं सां बिन्दुर्-आविर्भव बिन्दुर्आविर्भव विमर्दय विमर्दय हं क्षं क्षीं स्त्रीं जीवय जीवय त्रोटय त्रोटय जम्भय जम्भय दीपय दीपय मोचय मोचय हुं फट् ज्रां वौषट् ऐं ह्रीं क्लीं रञ्जय रञ्जय संजय संजय गुञ्जय गुञ्जय बन्धय बन्धय भ्रां भ्रीं भ्रूं भैरवी भद्रे संकुच संकुच संचल संचल त्रोटय त्रोटय म्लीं स्वाहा ॥ ३ ।।

         ||   इति मंत्र ||

नमस्ते रुद्ररूपायै नमस्ते मधु-मर्दिनि ।

नमस्ते कैटभार्यै नमस्ते महिषमर्दिनि ॥ ४ ।।

नमस्ते शुंभहन्त्र्यै च निशुंभासुर-सूदिनि ।

नमस्ते जाग्रते देवि जपे सिद्धिं कुरूष्व मे ॥ ५ ।।

ऐंकारी सृष्टिरूपिण्यै ह्रींकारी प्रतिपालिका ।

क्लींकारी कामरूपिण्यै बीजरूपे नमोऽस्तु ते ॥ ६ ।।

चामुण्डा चण्ड्घाती च यैकारी वर-दायिनी ।

विच्चे नोऽभयदा नित्यं नमस्ते मन्त्ररूपिणि ॥ ७ ।।

धां धीं धूं धूर्जटेः पत्नी वां वीं वूं वागीश्वरी तथा ।

क्रां क्रीं क्रूं कुब्जिका देवि श्रां श्रीं श्रूं मे शुभं कुरु ॥ ८ ।।

हूं हूं हूंकाररूपिण्यै ज्रां ज्रीं ज्रूं भालनादिनी ।

भ्रां भ्रीं भ्रूं भैरवी भद्रे भवान्यै ते नमो नमः ॥ ९ ।।

पां पीं पूं पार्वती पूर्णा खां खीं खूं खेचरी तथा ।

म्लां म्लीं म्लूं मूलविस्तीर्णा कुब्जिकायै नमो नमः ॥ १० ।।

इदंतु कुंजिकास्तोत्रं मंत्रजागर्तिहेतवे।

अभक्ते नैव दातव्यं गोपितं रक्ष पार्वति।।११ ।।

कुंजिका रहितां देवी यस्तु  सप्तशतीं पठेत्‌।

न तस्य जायते सिद्धिररण्ये रोदनं यथा।।१२।।

।।  श्री गौरीतंत्रे ईश्वरपार्वती

संवादे कुंजिकास्तोत्रं संपूर्णम्‌ ।।

THE HISTORY OF THE INDIAN FLAG

THE HISTORY OF THE INDIAN FLAG. 

The flag that was first hoisted on August 7, 1906,
at the Parsee Bagan Square in Calcutta .   

Called the 'Saptarishi Flag', this was hoisted in Stuttgart
at the International Socialist Congress held on August 22, 1907.

 
Associated with the names of Dr. Annie Besant and
Lokmanya Tilak, this flag was hoisted at
the Congress session in Calcutta during the
'Home Rule Movement'.  

In the year 1921, a young man from Andhra presented
this flag to Gandhiji for approval. It was only after
Gandhiji's suggestion that the white strip and
the charkha were added.   

This flag was suggested during the All India Congress
Committee session in 1931. However, the Committee's
suggestion was not approved.   

On August 6, 1931, the Indian National Congress
formally adopted this flag, which was first hoisted
on August 31.   

Our National Flag, which was born on July 22, 1947,
with Nehruji's words, "Now I present to you not only the Resolution,
but the Flag itself". This flag was first hoisted at the Council House
on August 15, 1947.   

The man who designed Tiranga versatile genius Lt. Shri Pingali Venkayya.

 

Lt .Shri Pingali Venkayya

India 's flag is a tricolor standard, with bands of saffron, white, and dark green. 

The saffron represents courage, sacrifice, patriotism, and renunciation. It is also the colour of the Hindu people. 

The green stands for faith, fertility and the land; it is the colour of the Islam religion. 

The white is in the centre, symbolizing the hope for unity and peace. 

In the centre of the white band (representing Christianity) is a blue wheel with 24 spokes. This is the Ashoka Chakra (or "Wheel of Law"). The Chakra represents the continuing progress of the nation and the importance of justice in life. It also appears on the Sarnath Lion Capital of Ashoka ".

अहोई अष्टमी

कार्तिक कृष्ण अष्टमी को अहोई अष्टमी के रूप में मनाते हैं. अहोई अष्टमी का व्रत महिलायें अपनी सन्तान की रक्षा और उसकी लंबी उम्र की कामना के लिए रखती हैं. इस वर्ष 2011 को अहोई अष्टमी 20 अक्तूबर गुरूवार के दिन मनाई जाएगी परंतु कुछ व्यक्ति जिस वार की दीवाली पड़ती है उससे ठीक आठ दिन पहले वाले वार या दिन को अहोई अष्टमी का व्रत रखते हैं. जैसे इस वर्ष दीवाली 26 अक्तूबर बुधवार के दिन है, इसलिए उससे आठ दिन पहले 19 अक्तूबर बुधवार के दिन अहोई का व्रत रखेंगे.

Darshan (Philosophy)

Philosophy

What is Philosophy

Indian Philosophy

The Systems

The History

Samkhya

Yog

Vaiseshika

Nayaya

Purva Mimamsa

Uttar Mimamsa

Avdvait Vedanta

Charvak

Jain

Budha

What is Philosophy

The philosophy is concerned with the understanding of the life and the universe.  It is aimed at comprehending the nature of existence. Philosophy is a human endeavor that leads to the Ultimate Truth. 

 The English word ‘philosophy’ has its root in the Greek term – ‘philo–sophia’.

The term ‘philo’ refers to ‘love’ and ‘sophia’ refers to human reason. The Greek terms can be literally translated in English as “love of reason” or “love of human judgment and discrimination.”

From the Indian viewpoint,  the word ‘philosophy’ suggests “observing and surveying"  the existence.

 In Sanskrit, the philosophy is referred to as  ‘darshana’.  The Sanskrit word ‘darshana’ has its root in the word ‘drs’ that means ‘to see’, ‘to look’ or ‘to view’. “Seeing” or “viewing” the reality and the facts of experience forms the basis of philosophy. Senses, mind and even consciousness are involved in this ‘seeing’. “Seeing” also encompasses “contemplation”. Seeing is not simply a sensory activity. ‘Seeing’ may primarily be a perceptual observation. But it may also concern the conceptual knowledge or an intuitional flash.  Thus 'darshana' suggests vision. In other words, ‘darshana’ is a whole view revealed to the inner self, what we term as the soul or the spirit or the inner being.  Philosophy or ‘darshana’ is concerned with the vision of ‘truth and reality’.

 In Sanskrit, the ‘philosophy’ is also referred to as ‘tatva’. The Sanskrit word ‘tatva’ is concerned with ‘the nature of reality.’

 In India, the philosophy is not restricted to the intellectual pursuit. According to Indian view, the word 'philosophy'  is concerned with ‘the revelation of the nature of reality'  or  ‘the vision of Ultimate Truth and Reality’.