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Showing posts from August 19, 2020

Ajamila Story - Symbolism And Meaning

Story of Ajamila is found in the Srimad Bhagavad Purana and it suggests that even big sinners could achieve moksha just by reciting the sacred name of Narayana. Here is a look at the symbolism and meaning of the story of Ajamila. Story of Ajamila Ajamila belonged to the family of priests but instead of doing priestly duties, he squandered all the wealth of his ancestors on drinking and whores. He abandoned his wife and ten sons to lead a wanton life. Later in life when all his money got over, he took to theft, dacoity and gambling. The name of Ajamila’s youngest son was Narayana. When Ajamila became old, his youngest son took care of him. One day, when Ajamila’s time to die came near, three attendants of Yama, the god of death, arrived at his doorsteps. Afraid of them Ajamila shouted out the name ‘Narayana’ his youngest son for help. As soon as Ajamila said ‘Narayana’ the attendants of Lord Vishnu appeared on the scene and they saved him from the clutches of attenda

Importance Of Munivahana Bhogam – Mystic Teachings Of Vedanta Desika

Munivahana Bhogam is one of the mystic teachings of Vedanta Desika. It is a commentary on Amalanadipiran, a poem by Tiruppan Alwar, a Vaishnava canonic poet saint. This poem is built on the framework of ashtakshara mantra. The nuances of mantra (sacred incantation) as experienced by the singer-author of the poem, Tiruppan Alwar, are indicated by him in his exegesis of the text. The eight syllable ashtakshara (om namo narayanaya) has three words, of which the first – om – is resolved into three sounds; A U M. ‘A’ stands for Narayana as the supreme creator-protector-destroyer, ‘M’ stands for the individual being and ‘U’ mediates the relationship between the two. This is usually termed as Shesha-Sheshi-Bhava. The first three verses of Amalanadipiran, beginning with the letters A (amalan), U (uvanda) and N (manitpay-vada-venkara-ma-malai), show their correspondence with the first word of the mantra. The words in these verses speak about divinity and service and are interp

Meaning Of Touching Feet Of Murti (God) In Hinduism – Symbolism

Touching feet of god in Hinduism is an important form of worship. The feet of murti of gods and goddesses are touched by millions of Hindus daily. Here is the meaning and symbolism of touching feet of murti or vigraha in Hindu religion. Feet in the terminology of the Hindu scriptures, represent the BASE on which one stands or on which one is established. Bhagavan is established in Truth so His feet represent Truth. When we touch or prostrate at the feet of murti of gods and goddesses in temples or sacred places, it is symbolic of our expression of respect to the noble ideals on which the murti is firmly rooted. One attains moksha by touching the Truth – the feet. When we perform pada puja, we are but adoring the great ideals on which all Murtis stand. 

Noa Bangle Bengal – Single Iron Bangle Worn By Married Woman

Noa is a symbol of marital status in eastern parts of India, especially in Bengal. A noa is a single iron bangle, put on the left wrist of a bride, to ward off evil and to gain a long life for the husband. Symbolically Noa signifies a strong, steadfast and indestructible marriage like the metal iron. This custom is generally found among Hindus in Bengal, Assam, Nepal, Bihar and Odisha. Women put on Shankha, noa, and ruli, all bangles of different kinds, for their lifelong marital happiness, for the long life of their husbands and as a show of their marital status as opposed to widowhood. The white of sankha, red of ruli and the dark iron (and the gold and silver décor on the iron band) make a colorful addition to the typically Bengali attire of a red sari with a red broad red border. This iron bangle may or may not be decorated with gold and silver. Only the mother-in-law has the right to put it on the wrist of the bride as she puts her first step in her in-law’s house

Self Surrender Teachings - Sri Ramakrishna

An illustrative teachings on self-surrender by Sri Ramakrishna When Rama and Lakshmana went to take their bath in Pampa Lake , they thrust their bows into the ground. Coming out of the water, Lakshmana took out his bow and found its tip stained with blood. Rama said to him: ‘Look, brother! Look. Perhaps we have hurt some creature.’ Lakshmana dug in the earth and found a big bullfrog. It was dying. Rama said to the frog in a sorrowful voice: ‘Why didn’t you croak? We should have tried to save you. You croak lustily enough when you are in the jaws of a snake.’ The frog said: ‘O Lord, when I am attacked by a snake I croak, saying: “O Rama, save me! O Rama, save me!” This time I found that it was Rama who was killing me; so I kept still.’