#sanatanadharma

[ahamasmiyodhah]

Just as flame is in fire, divine brightness is in the sun, and unfading charms are in the moon, so my love resides in you and you only. ~Harivamsa Purana Chapter 67 , Vishnu Parva

𝐒𝐀𝐓𝐘𝐀𝐁𝐇𝐀𝐌𝐀𝐕𝐀𝐋𝐋𝐀𝐁𝐇𝐀 𝐊𝐑𝐈𝐒𝐇𝐍𝐀 αи∂ 𝐊𝐑𝐈𝐒𝐇𝐍𝐀-𝐏𝐑𝐀𝐀𝐍𝐀𝐀𝐓𝐌𝐈𝐊𝐀 𝐒𝐀𝐓𝐘𝐀𝐁𝐇𝐀𝐌𝐀

port. sourabh raj jain as krishna and anushka shetty as satyabhama

They are on my mind since long. I had to.

@vishnavishivaa @mahi-wayy @yehsahihai @xxdritaxx @houseofbreadpakoda @ramayantika @warnermeadowsgirl @stxrrynxghts @mayakimayahai @chaliyaaa @celestesinsight @sambaridli @hum-suffer @sanskari-kanya @zeherili-ankhein @krsnaradhika @thegleamingmoon @ulaganayagi @voidsteffy @krishna-sangini @nidhi-writes @kaal-naagin @thecrazyinktrovert @sada-siva-sanyaasi @koklknthiapsara

[33-108]

"Kali in Her highest embodiment is known as Kalasankarshini. Like a divine actress in her own universal play, She assumes the roles of Sristi Kali, Rakta Kali, Sthitinasha Kali, Yama Kali, Samhara Kali, Mrityu Kali, Rudra Kali, Martanda Kali, Paramarka Kali, Kalagnirudra Kali, Mahakala Kali and Maha-bhairava-ghora-canda Kali.

Through these twelve manifestations She creates, maintains and destroys this whole universe from within Her own nature.

In Sristi Kali She is ever present as the first impulse of any perception. In Rakta Kali She is direct perception. In Sthitinasha Kali She is the appeased state where the curiosity of perception has ended. In Yama Kali She winds up the state of thinking and perceiving and again resides in her own nature. These four states of Kali operate in the objective world.

In Samhara Kali the impressions of the objective world appear as faint clouds in a clear blue sky. Here one feels, “I have destroyed duality.” In the state of Mrityu Kali these clouds disappear and one begins to feels oneness. In Rudra Kali She destroys all remaining doubts and suspicions that hold one back on the path to God consciousness. And in Martanda Kali She absorbs the energies of cognition into Herself. These four states of Kali operate in the cognitive world.

In Paramarka Kali She is that state in which the limited ego, which holds the twelve organs of cognition, is dissolved. For the state of Kalagnirudra Kali Swamiji added this verse.

Glory be to Thee, O Ambika, Mother of the Universe! By the power of Your unimpeded will and time in the shape of Bhairava, Thou createst the entire universe from the highest Shiva to the lowest insect.”

Here in the state of Kalagnirudra Kali the function of time still exists. However, when She enters the state of Mahakala Kali, just like a morsel of food, in one gulp She digests time, along with the totality of the universe. It is here that Kali dances in the universal cremation ground. In her twelfth and final state She is known as Maha-bhairava-ghora-canda Kali.

Here the effulgent light of supreme consciousness, responsible for manifesting the subjective, objective and cognitive worlds is held in a state of oneness. These final four states of Kali operate in the field of pure subjectivity.

In Kashmir Shaivism, Kalasankarshini Kali is also nominate as Para-Bhairava. Here She is the thread of ‘supreme awareness’ that runs through the twelve beads of perception, or states of consciousness which span from the grossest to the subtlest level of creation.

In a verse from the Kramakeli, penned down by the great 10th century Shaiva saint Abhinavagupta, Swami Lakshmanjoo explains, “It is Kalasankarshini Kali in the form of Mahakali who dances on the body of Lord Shiva.”

- Teachings of Swami Lakshmanjoo

[vishnavishivaa]

My friends and I have been discussing how Sanatana Dharma, as such, is viewed in today's society- of course, we know there are a lot of skeptics and critics who mock.

But my post is not about them, not today.

It is about those who are genuine Sanatana Dharma followers, or so their bios, posts and everything else indicate: from what little I know, I believe this to be genuinely true.

However, despite all that, the kind of insensitivity I see with regards to characters from the epics is a bit insane- especially Mahabharata characters.

And even more so, Krishna.

I rarely call people out about this, as Sanatana Dharma is largely forgiving and accepting, but I also remember that we have to call out insensitive perceptions.

And it is not even about Krishna as Bhagavan- it is about understanding Krishna the human and the things He does.

The trend across social media (all platforms) is to use fictional dramatics on Krishna, and superimpose Krishna with those kind of fictional humans, without understanding Krishna, the human.

Yes, Krishna as the human is intriguing.

But to write Him as human, one does NOT need to use the randomest of TROPES and anything and everything. Krishna is not a fictional character, He is historical other than being the endless Divine.

I know everyone will say: It is our wish to write Him and represent Him as we want.

Sure, freedom of expression and all that, but is it right to take the One who is as human as He is Bhagavan, whose actions are clearly explained, and make INSENSITIVE jokes?

Well meaning jokes is common, but insensitivity? It is unfair to be insensitive about fictional characters only, let alone ACTUAL HISTORICAL CHARACTERS.

At least making jokes with care is okay, but to be insensitive to someone's actions and make it something grossly untrue? THAT IS A BIG NO.

Not with historical characters.

I don't even think it is all that fair with fictional characters, so there is that.

It is time we take action, and think before we post- is this what Krishna really did? Was this His meaning, even as a human?

This is not about Him being Paramatma as much as it is about Him being thought of as a character, as a human, and as the complete Purusha.

Krishna loves everyone, but should we not channel our love for Him to ensure that even jokes we make are respectful?

@ahamasmiyodhah @mahi-wayy @yehsahihai @theramblergal @krsnaradhika @ramayantika @achyutapriya @thegleamingmoon @nidhi-writes @houseofbreadpakoda @hum-suffer @kanhapriya @kaal-naagin @krishna-priyatama @willkatfanfromasia @celestesinsight @arachneofthoughts @idllyastuff @mahaswrites @braj-raj @krishna-sangini @krishna-premi @chaliyaaa @tripurantaka @writersiya @ambidextrousarcher @zeherili-ankhein @rang-lo @nushkiespeaks @sambaridli Let me know your thoughts, and we can have opposing views!

[mysticmartinez]

Lord Shiva said "Some wish me to be Advaita (non-dual), and others wish me to be Dvaita (dual). He who knows me in essence is free from both Dvaita and Advaita."

- Kularnava Tantra

[sanatanaxtales]

Hi all!

This is me, @harinishivaa, with a new blog just for Sanatana Dharmā scriptures, headcanons and possible snippets of writing as well.

I started this page so I could share Sanatana Dharmā pieces of work I love, and to also share facts of Sanatana Dharmā from the holy scriptures. Everything I talk of will be given with its reference, so that all of you can cross check for yourselves and we can all have healthy debates with regards to whatever I post or share.

[bhagavanbhakthi]

Sri Bhu Varaha - Saviour of Mother Earth

[kingmabry]

Morarji Desai, Prime Minister of India (March 1977 to July 1979), was President of Ramana Kendra, Delhi, 1968-70.

I had the privilege of seeing Ramana Maharshi in August 1935 in the hall in which he usually sat. He was sitting on a sofa and wore only a loincloth. I could see an aura on his face, which was glowing with peace and joy. I sat opposite to him but did not ask him anything. He too did not say anything to me. I sat just over an hour and just looked at his face. Till today I have not seen that aura, that joy or peace on anybody else’s face. That hour of perfect stillness in that silent presence has been a precious memory ever since.

While I sat there, no questions arose in my mind, nor did I feel any desire to ask anything. I was at complete peace with myself. It was this experience that convinced me that Ramana Maharshi had realized God or Truth. Some of his disciples who were present asked him some questions, which he answered. He, however, said nothing of his own accord.

I had to leave the place next day by train at about twelve. About an hour-and-a half before the time of departure, I approached Ramana Maharshi for permission to leave. He told me that I should go after I had eaten. We sat down for lunch along with the Maharshi, at about eleven O’clock. After lunch, I bowed down to him and left.

The visit left an abiding impression on me and convinced me that Ramana Maharshi was a realized soul and that the ideal of ‘action in inaction’ as propounded in the Gita is really attainable.

Presiding over the 99th Jayanti celebrations of Ramana Maharshi at Ramana Kendra, New Delhi, on 13th January 1979, Morarji Desai as Prime Minister, said:

The Maharshi seemed to know everything. He knew the language of the animals. He listened to their complaints. He treated every being in the same way, whether it was a cow or a dog, a crow or a monkey. All were equal in his eyes, the beggar and the millionaire. He never went out of Tiruvannamalai. He refused to go out and preach. He said, “If I am a jnani, I consider everybody else a jnani too. What is there to give?” He regarded everybody as himself. He made no attempt to convert anybody. One got transformed by his very presence.

Many civilizations have flourished and then disappeared. But in this country, you find our old culture and the ancient religion still alive. And it is this that keeps the country alive. It is persons like the Maharshi who keep it alive...All learning should come from within. That is the way the Maharshi showed. He did not criticize others way of life. He said, “Stick to your own religion and follow it properly.” Ramana Maharshi taught that one could do sadhana in one’s chosen way and reach the goal.

- Face to Face

[keshavram0214]

SA True Story | संत रामपाल जी महाराज जी से जुड़ते ही मेरे पति ने छोड़ा नशा...

[spiritualgangsta888]

Sanātana Dharma 𑇢 "सनातन धर्म"

꒰𓆗꒱ Sanatana Dharma é uma religião? Sanatana Dharma é exclusivamente Hindu? Muito se fala em "Hinduismo" que aliás é um termo colonizador que acabou servindo para "abreviar" a variedade de crenças, filosofias e variadas vertentes da região onde elas nasceram. Mas o Sanatana Dharma não é um termo exclusivamente ligado a essas crenças, por mais que elas tenham ligação.

#. . .Sumário

Etimologia

Origem

O que é Sanatana Dharma

Princípios Fundamentais

Os Adeptos

Relevância Espiritual

Conexões

Considerações Finais

#. . .Etimologia

Sanatana (सनातन): Seu significado literal é "eterno", "atemporal", "imortal". Deriva da raiz sânscrita sanat (सनत), que significa "eterno", "sempre existente" ou "antigo". O termo denota algo que transcende o tempo, sem começo ou fim, e que é imutável mesmo diante das mudanças mundanas. Ele simboliza a natureza atemporal dos ensinamentos espirituais que não se restringem a épocas ou contextos específicos.

Dharma (धर्म): Seu significado literal é "lei", "ordem", "dever", "caminho", "virtudes" ou "princípios universais". Deriva da raiz sânscrita dhṛ (धृ), que significa "sustentar", "manter" ou "segurar". Refere-se à ordem cósmica e moral que sustenta o universo, bem como às responsabilidades e condutas que permitem harmonia na vida individual, social e universal. O Dharma pode ser entendido como o caminho ou a lei que alinha a existência humana com os princípios divinos e naturais.

Sanatana Dharma (सनातन धर्म): "A Lei Eterna", "A Verdade Atemporal", "O Caminho Eterno". Essa expressão implica que as leis e verdades universais que sustentam a vida e o cosmos não são dependentes de tempo, cultura ou circunstâncias. Elas são intrínsecas à existência e aplicáveis a todos os seres, independentemente de suas condições.

#. . .Origem

A ideia de Sanatana Dharma remonta aos textos sagrados mais antigos da humanidade, os Vedas, que datam de milhares de anos. Esses textos são considerados a base da sabedoria espiritual e abordam temas como a criação do universo, a natureza da existência e os meios para alcançar a realização espiritual que orientam a interação entre o ser humano e o cosmos.

Ao longo dos séculos, o Sanatana Dharma foi enriquecido por mestres espirituais, como Adi Shankaracharya, Ramanuja e Sri Ramakrishna, que ajudaram a preservar e adaptar seus ensinamentos para diferentes contextos históricos e culturais.

#. . .O que é Sanatana Dharma

Ele se refere a um conjunto de princípios espirituais universais e atemporais que sustentam a vida e o cosmos. Embora muitas vezes associado ao hinduísmo, Sanatana Dharma transcende religiões específicas, funcionando como uma filosofia abrangente que busca a harmonia entre o indivíduo, a sociedade e o universo.

No núcleo do Sanatana Dharma estão ensinamentos que promovem o equilíbrio entre o corpo, a mente e o espírito, orientando os praticantes a seguirem um caminho de crescimento espiritual, realização pessoal e contribuição para o bem-estar coletivo.

#. . .Princípios Fundamentais

Os princípios do Sanatana Dharma são universais e podem ser aplicados a todas as pessoas, independentemente de sua origem ou crenças.

1. Princípios Cósmicos e Universais: Regem a ordem do universo e a relação entre os seres.

Rta (ऋत): A ordem cósmica ou o princípio universal que mantém o equilíbrio do cosmos. Tudo no universo segue Rta, desde os ciclos naturais até as ações humanas ideais.

Satya (सत्य): A verdade como o fundamento da existência. Viver em alinhamento com a verdade é essencial.

Ahimsa (अहिंसा): Não-violência, não apenas em ações, mas em pensamentos e palavras, refletindo respeito à vida.

Daya (दय): Compaixão universal para com todos os seres vivos.

Karuna (करुणा): Empatia e desejo de aliviar o sofrimento dos outros.

Prakriti (प्रकृति): Reconhecimento da natureza como divina e a necessidade de harmonizar-se com ela.

2. Princípios Espirituais: Guiam a busca pelo autoconhecimento e a libertação espiritual.

Moksha (मोक्ष): Libertação do ciclo de nascimento e morte (samsara). É o objetivo final do Sanatana Dharma.

Atman (आत्मन���): Reconhecimento do Eu interior ou alma como eterna e divina.

Brahman (ब्रह्मन्): O princípio absoluto, a realidade última que permeia tudo.

Yoga (योग): A união do indivíduo com o divino, por meio de práticas como Bhakti (devoção), Karma (ação), Jnana (conhecimento), e Raja Yoga (meditação).

3. Princípios Éticos e Morais: Orientam a conduta ética no dia a dia.

Dharma (धर्म): O dever individual e universal. Cada pessoa tem um svadharma (dharma individual) baseado em sua posição e estágio de vida.

Shaucham (शौचम्): Pureza, tanto física quanto mental.

Satkarma (सत्कर्म): Boas ações realizadas com intenção pura e desinteressada.

Santosha (सन्तोष): Contentamento e aceitação do que a vida oferece.

Tapas (तपस्): Disciplina espiritual e auto-esforço para purificação.

4. Os Quatro Purusharthas (Objetivos da Vida): Fornecem um mapa para equilibrar aspirações materiais e espirituais.

Dharma: Dever moral e ético.

Artha (अर्थ): Prosperidade material e segurança financeira.

Kama (काम): Desejos e prazeres legítimos.

Moksha: Libertação espiritual.

5. Princípios Relacionados à Sociedade: A harmonia social é um aspecto essencial.

Varnashrama Dharma (वर्णाश्रम धर्म): Sistema de classes (Varna) e estágios da vida (Ashrama) que estrutura a sociedade e a vida do indivíduo.

Seva (सेवा): Serviço altruísta à sociedade e aos outros.

Dana (दान): Generosidade e doação aos necessitados.

6. Princípios de Adoração e Devoção

Bhakti (भक्ति): Devoção ao divino, seja em forma pessoal (como Krishna, Shiva, ou Devi) ou impessoal (Brahman).

Puja (पूजा): Rituais de adoração como forma de se conectar com o divino.

Mantra (मन्त्र): Sons sagrados ou fórmulas que auxiliam na concentração e na elevação espiritual.

Tirtha Yatra (तीर्थ यात्रा): Peregrinações a locais sagrados.

7. Princípios Relacionados ao Conhecimento

Jnana (ज्ञान): Conhecimento transcendental, que leva à compreensão de Brahman.

Vidya (विद्या): Conhecimento mundano e espiritual.

Guru-Shishya Parampara (गुरु-शिष्य परम्परा): Tradição de aprendizado entre o mestre espiritual e o discípulo.

8. Princípios de Autorrealização: Práticas que ajudam na evolução pessoal.

Svadhyaya (स्वाध्याय): Autoestudo, incluindo a leitura de escrituras.

Dhyana (ध्यान): Meditação para alcançar a paz interior e a conexão com o Eu superior.

Samadhi (समाधि): Estado de união com o divino, além da dualidade.

9. Princípios de Interconexão e Unidade: Enfatiza a unidade na diversidade.

Vasudhaiva Kutumbakam (वसुधैव कुटुम्बकम्): "O mundo inteiro é uma única família".

Ekam Sat Vipra Bahudha Vadanti (एकं सत् विप्राः बहुधा वदन्ति): "A verdade é uma, mas os sábios a chamam por diferentes nomes".

#. . .Os Adeptos

Os praticantes do Sanatana Dharma são conhecidos como Sanatanis. Embora seja difícil determinar o número exato de Sanatanis no mundo, estima-se que existam cerca de 1,2 bilhão de adeptos, considerando a população hindu global, que é o principal grupo associado a essa tradição. Contudo, devido à sua natureza inclusiva e universal, há também seguidores fora do contexto hinduísta tradicional.

Normalmente usam de rituais diários como a meditação, estudo e o japa (repetição dos mantras). Realizam pujas (adoração; rituais de adoração), envolvem-se nos festivais religiosos como Diwali, Holi, Maha Shivratri, tudo dependendo do lado para o qual o adepto se identifica mais. Incorporam práticas físicas como o yoga que fortalece e purifica o corpo e a mente. E ajudam na sociedade através de atos altruístas de serviço desinteressado (seva), vendo o serviço como um ato de adoração.

#. . .Relevância Espiritual

Suas práticas – como yoga, meditação e rituais devocionais – transcenderam fronteiras culturais e religiosas, tornando-se ferramentas universais para o bem-estar físico, mental e emocional.

Um dos aspectos mais notáveis do Sanatana Dharma é sua inclusividade. Ele reconhece que existem vários caminhos para a verdade e acolhe todas as formas de busca espiritual. Isso o torna uma base para o diálogo inter-religioso e um meio de promover a paz e a compreensão entre diferentes fés.

#. . .Conexões

O Sanatana Dharma oferece respostas para questões complexas como o consumismo, a degradação ambiental e a alienação espiritual. Ele incentiva um modo de vida que valoriza a simplicidade, a compaixão e a autorreflexão.

As práticas como o yoga, que tem suas raízes no Sanatana Dharma, têm sido amplamente adotadas como ferramentas para melhorar a saúde e reduzir o estresse. Além disso, a filosofia do karma encoraja as pessoas a agirem de maneira consciente, contribuindo para uma sociedade mais justa e harmoniosa.

O Sanatana Dharma é mais do que uma tradição religiosa; é um caminho universal que oferece sabedoria para todos os aspectos da vida. Sua profundidade filosófica e relevância prática continuam a inspirar buscadores espirituais ao redor do mundo, promovendo a harmonia entre indivíduos e comunidades. Ao abraçar os princípios do Sanatana Dharma, cada pessoa pode explorar o significado mais profundo da existência e contribuir para um mundo mais equilibrado e consciente.

#. . .Conclus��es Finais

Muitos dos princípios, filosofias e crenças do Sanatana Dharma se aplica a muitas, se não, todas as religiões e crenças. Onde se você prestar atenção, dizem a mesma coisa, com palavras que as vezes nem são diferentes.

Sanatana Dharma: Ensina que o divino é único e universal, manifestando-se de várias formas.

No islamismo, há o conceito de Tawhid (unicidade de Deus). No cristianismo, embora haja a Trindade, a crença em um Deus único é central. No judaísmo, Deus é único e indivisível. No taoismo, o Tao é o princípio universal que permeia tudo. No sikhismo, Deus é um (Ik Onkar), a verdade eterna.

Sanatana Dharma: O conceito de Rta (ordem cósmica) e Dharma (dever ético) reflete a ideia de uma lei universal que governa a existência.

O conceito de Maat no Egito Antigo, que também representava a ordem cósmica e moral. O Dao no taoismo, como a ordem natural e moral que rege o universo. A noção de Logos na filosofia grega antiga, como uma ordem racional. A Sharia no islamismo e os Dez Mandamentos no cristianismo e judaísmo também representam códigos éticos universais.

Sanatana Dharma: O princípio de Ahimsa (não-violência) é central, especialmente no Jainismo, que é uma tradição correlata.

No cristianismo, a mensagem de Jesus enfatiza o amor ao próximo e o perdão. No budismo, Karuna (compaixão) e Metta (amor bondoso) refletem valores semelhantes. No islamismo, o conceito de Rahmah (misericórdia divina e humana). No judaísmo, Chesed (bondade amorosa).

Sanatana Dharma: Define quatro propósitos para a vida (Purusharthas) — Dharma (dever), Artha (prosperidade), Kama (prazer) e Moksha (libertação).

No budismo, a busca pelo Nirvana como libertação do sofrimento é semelhante a Moksha. No cristianismo, a salvação e a união com Deus têm paralelos com Moksha. No islamismo, o objetivo de alcançar o Paraíso e agradar a Allah reflete uma libertação espiritual. No judaísmo, a ideia de Tikkun Olam (consertar o mundo) conecta-se ao cumprimento do propósito divino.

Sanatana Dharma: Valoriza a busca pelo conhecimento transcendental (Jnana) e a verdade (Satya).

No cristianismo, Jesus se refere a si mesmo como "o caminho, a verdade e a vida". No budismo, o Caminho Óctuplo leva ao entendimento da verdade última. No islamismo, o Alcorão é chamado de al-Haqq (a Verdade). No judaísmo, há uma ênfase na Torá como a verdade divina.

Sanatana Dharma: Práticas como Dhyana (meditação) e Bhakti (devoção) conectam o praticante ao divino.

No budismo, meditação (Samatha e Vipassana) é central para o despertar espiritual. No cristianismo, práticas contemplativas, como a oração silenciosa (Lectio Divina ou contemplação carmelita), têm semelhanças. No islamismo, o sufismo usa Dhikr (lembrança de Deus) e práticas meditativas para alcançar estados espirituais. No judaísmo místico (Kabbalah), práticas meditativas ajudam na compreensão da divindade.

Sanatana Dharma: O serviço altruísta (Seva) e a generosidade (Dana) são fundamentais.

No cristianismo, a caridade é enfatizada como um mandamento divino. No islamismo, a Zakat (doação obrigatória) é um dos cinco pilares. No judaísmo, Tzedakah (justiça por meio da caridade) é central. No sikhismo, Langar (cozinha comunitária) simboliza o serviço altruísta.

Sanatana Dharma: Reconhece diferentes caminhos para a verdade e a realização espiritual (Ekam Sat Vipra Bahudha Vadanti).

No bahaísmo, todos os mensageiros de Deus são reconhecidos como portadores da mesma verdade universal. No islamismo, o Alcorão menciona que Deus enviou mensageiros a todas as nações. No cristianismo, há movimentos ecumênicos que promovem a unidade entre diferentes tradições. O taoismo e o confucionismo também reconhecem a coexistência harmoniosa de várias perspectivas.

Sanatana Dharma: Enfatiza o ciclo de nascimento, morte e renascimento (Samsara).

No budismo e no jainismo, o renascimento e a libertação do ciclo de Samsara são centrais. Tradições esotéricas do cristianismo (gnosticismo) e islamismo (sufismo) também fazem alusão a ciclos de purificação da alma. O xamanismo e as tradições indígenas veem a vida como cíclica e conectada à natureza.

Sanatana Dharma: Acredita na sacralidade da natureza e nos elementos (Pancha Mahabhutas: terra, água, fogo, ar e éter).

As tradições indígenas (norte-americanas, africanas, australianas, etc.) reverenciam a natureza como sagrada. No xintoísmo, os elementos naturais são vistos como morada de espíritos (Kami). No taoismo, a harmonia com a natureza é um princípio central.

Namaste.

[srividyasadhak]

[sangeetsanskarbhakti]

Sangeet sanskar bhakti Hanuman Chalisa

Discover the divine essence of 'Sangeetsanskarbhakti Hanuman Chalisa' in this captivating video. Join us as we explore the spiritual significance and melodious renditions that celebrate Lord Hanuman. Immerse yourself in the enchanting bhakti (devotion) that resonates through each verse, bringing peace and positivity to your life. Whether you're a devotee or simply curious about spiritual music, this video offers a unique blend of devotion and melody. Don't forget to like, share, and subscribe for more uplifting content! Let the power of Hanuman's blessings guide you on your spiritual journey. #HanumanChalisa #BhaktiMusic #Sangeetsanskarbhakti

[ahamasmiyodhah]

Sanatana imo is a way of living. It's not something which can be taken lightly. Not all but there are many Indians who believe in Sanatana way of living. Our Gods and Goddesses, sages, learned peoples motivate us on how should we live our life. They show us the true values.

Please. If you don't know anything about Sanatana, do NOT comment on it. Asking questions is fine we won't throw stones at you BUT STOP accusing anyone related to Sanatana.

[33-108]

Isvara:

Like bubbles arising on the waters of the ocean, gods and men and beasts of the phenomenal world arose, and will arise again and again, on the waters of the mass of solid Bliss (ghana ananda) in the Consort of Uma (Siva). There is no worldly misery for those who, through their experience, perceive all this arising out of the waves of delusion clearly as myself.

Because of delusion, people do not realize Hara to be known as the cause of every little thing and as the cause of every being and also as the boundless cause of even greater dissolution. When the presence of the Consort of Uma (Siva) shines in the reflecting pool of the recesses of the space of the heart, like the revered of birds (garuda), the destruction of the serpent of mundane misery results.

-Ribhu Gita:

Ramamoorthy, H.; Nome. , translation

- from the Original Sanskrit Epic Sivarahasyam

[vishnavishivaa]

Ae Manpura Mangaiye

This is the full OS- I am clearly OBSESSED WITH modern first meets.

*******

Aparajit Ravi was excited for the Bharatanatyam program he was going for. He usually loved Bharatanatyam, being a dancer himself. However, something about this program hit different, in the very being of his soul.

He looked at himself in the mirror critically. He had chosen what is often called pattu pitambharam, the colour Krishna is said to wear famously. Something had told him this was the right kurta for this program. He quietly smiled when he saw the mirage of a peacock feather on the mirror.

Kanaka Sridhar.

Never had he met her, yet her dance felt etched in every inch of him, the romantic in him awakened since his best friend Rudra had told him about her.

Speaking of, Rudra had been throwing him a knowing look since he mentioned Kanaka, and Balaram Anna, Aparajit's elder brother, had taken cues from Rudra. This was so normal in Aparajit's life, but somehow, this time, everything felt different.

"You ready, Ajit?" Rudra asked with an innocent smile, dressed in olive green and wearing his calm smile with mischievous tints only Aparajit knew and understood. His best friend was up to something, mused Aparajit, even as he nodded in affirmation.

"I am, but..." Aparajit rarely faltered, but in front of Rudra, he had no reason to not.

"But?"

"Something about today feels signficant, Rudra. What is going on?"

"You will see at the dance program, Ajit. Come come," Rudra smirked mischievously, causing Aparajit to groan. His best friend was hiding something from Him, but Rudra could also not be cajoled.

Definitely not to tell Aparajit what He wanted to know badly.

"Come on, Kanna," Balaram added, the tone of His voice a smirk Aparajit knew all too well. The latter looked at His elder brother with big, hopeful eyes, but Balaram shook His head.

"You are getting nothing out of me. Come, let us go."

***

A strange nervousness filled Kanaka that day, as she sat in the make up room of Sivagami Petachi auditorium. It felt like life was coming to a full circle. This was the place she had done her Arangetram too, and it was incredibly special to her.

Yet, the strange butterflies in her stomach surprised her. Kanaka adored dancing, and when she danced, she was in the zone of Vishnu, as she loved to call it.

When she danced, she always lost herself to the music, the movement, the emotions, and in the world of Keshava. She felt that anything that was there was Krishna's, and whatever she did was for Him as well.

Moreover, the dance today was entirely Vishnu focused- She was starting with a Shabdham on Venugopala, then doing Innam En Manam varnam, composed by Lalgudi G Jayaraman. This was to be followed by two padams for a change, one being Aasai Mugam melded with Kaakai Siraginile, bringing together two masterpieces by Bharatiyar, and another a small padam Chaliye Kunjanamo, written by Swati Thirunal. Finally, she was to do Kalinga Narthana Thillana by Oothukadu Venkatasubba Iyer.

Today was the greatest exhilaration for her, and yet.. she felt her life will change with this performance. She reached for her handbag and pulled out the little Navaneeta Gopala, her lucky charm, and stared at Him for a moment. His little face was the greatest strength in her life.

She took a large breath and whispered, "Kanna, whatever you do, it is always for the best."

Girija and Medha buzzed in, and Kanaka looked at her best friends, smiling quietly.

"He is up to something," Kanaka said, feeling tears wet her eyes for some reason. But this was her best friends, who adored Krishna as their elder brother.

"He loves you, Kanu," Medha hugged her gently. "All will be well, you will see."

***

Aparajit felt an excitement fill him, as the compere for the day started speaking. He saw Rudra jolt mildly, and looked at his best friend. He had realized what was going on without being said; Aparajit patted Rudra's arm in support and turned back to the stage.

The sound of the salangai from backstage was a steady cadence, a sound his heart seemed to recognize. He smiled, eyes eager on the stage, when she walked in to the Thodaya Mangalam, the start of any dance program.

And he froze.

Tham thana tham thana kangal sontham solla

tham thana tham thana kangal sontham solla

His heart hummed that his vision was for her- this is why he had been born, in fact. He watched the inordinate grace that had become her being, and he knew that this dance will be one for the ages.

Idhayathin mozhiya ippothu ezhudhungal pallaviyai

He watched her start her Shabdham on Venugopala, and an awareness thrummed through his veins. The way she did it was as if she had given herself to Venugopala, as if He were all she wanted, needed and wished for.

And this was not the focus of the Shabdham. To any layman, her Bhakti will be clear. But to Aparajit's eyes, Kanaka's samarpanam to Krishna was the highest of awakenings, somehow.

It was as if... no, there is no way that is true.

Ae Manpura Mangaiye, Nillaayo?

He watched her go backstage with longing eyes as she finished the Shabdham, clapping loudly. He knew his eyes spoke of stars, but that is what she was made of; an ethereal woman, dancing as if she was an illusion on Earth.

Semadhulai vaai mozhi, sollaayo?

He smiled to himself when those words came to his mind. She was indeed beyond an apsara even, her beauty, he felt in his heart, was like Thirumagal... the One meant for Aparajit.

"You see now, don't you?" Rudra whispered knowingly, and Aparajit nodded.

"I see now, Rudra."

And she entered with Innam En Manam, making Aparajit's heart stutter. Bhamae, his heart whispered, delight filling him. My heart, his soul whispered, as he watched Kanaka in an energetic jathi.

She was speaking to him, his veins throbbed.

en kalithogai muraiyil paadugirai

en kalithogai muraiyil paadugirai

en kurunthogai mozhiyil pesugirai

en paamara mozhiyil paadayo

Aparajit watched as Satyabhama asked Krishna why He had forgotten Her, Kanaka embodying Satyabhama Herself. He felt like He could see a peacock feather floating around Kanaka, a symbol of Krishna in Her very presence.

Unexpectedly, their eyes met when she was finishing the jathi, and he froze. Those eyes... like the wide petals of the blue Lotus, ever expanding... oh, he had always known those eyes.

kangal paarthen kavi aanen

innum paarthal enge poven

And yet, he could not look away. Just a glimpse of her had given meaning to his life in a way he had never felt before. A type of energy filled him, the union of the inner shakti with the body, or so it felt like.

unnale kamban thaanduven

un idazh mele... ezhudhuven

He smiled a little when Kanaka did the whole Krishna cajoling a purposely pouting Satyabhama. Satyabhama seemed to always know that Her husband loved cajoling Her out of Her pouts and sulks at some mischief He has done. It was all an ethereal Leela of the couple who had chosen to make Their love as human as it is Divine.

Their eyes met again, and his heart sang- a powerful melody of an ancient feeling.

ae manpura mannava, nillaayo

en paamara vaarthaiyil, sollaayo

ae manpura mannava ae manpura mannava

The sweet pleas of Satyabhama cajoling a supposedly sulking Krishna stunned Aparajit's heart, for he could feel himself living the very scene. He knew a smile akin to nostalgia had touched his face, but his eyes were rapt on Kanaka alone, his mind zoning out of everything but her.

The varnam ended as SatyabhamaKrishna reconciled, and Aparajit felt a tear fall down his cheek. Usually he would wipe it off.

But not this time.

No.

This time, he would rejoice.

In the love, in the awakening, and in the flutter of the most ancient truth of all.

******

@ahamasmiyodhah @mahi-wayy @yehsahihai @theramblergal @krsnaradhika @ramayantika @achyutapriya @thegleamingmoon @nidhi-writes @houseofbreadpakoda @hum-suffer @kanhapriya @kaal-naagin @krishna-priyatama @willkatfanfromasia @celestesinsight @arachneofthoughts @idllyastuff @mahaswrites @braj-raj @krishna-sangini @krishna-premi @chaliyaaa @tripurantaka @writersiya @ambidextrousarcher @zeherili-ankhein @rang-lo @nushkiespeaks @sambaridli @sambhavami Let me know your thoughts!

[hindusforhumanrights]

Sanātana Dharma Within: Saint Premanand Ji on Living Truth and Purity

Saint Premanand Ji (Premanand Govind Sharan) is a respected spiritual leader from Vrindavan, renowned for his teachings on Sanātana Dharma. He inspires individuals to embody qualities like truth and purity, urging them to recognize the divine within themselves. As a supporter of Hindus for Human Rights, he promotes unity beyond caste, emphasizing a universal understanding of Sanātana and fostering spiritual growth.

Join the Movement for Justice! Stand with Hindus for Human Rights today.