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The weak f. ending -ti is often replaced by -ta ; -tu (kahatu) sometimes appears with m. subjects; -tl/-te also occur, especially when for metre or rhyme. 1 Gradually literary prose develops, and drama and, finally, fiction. Professor Sen gives many details about past FOREWORD Vll writers.


Divsa tu ratri mi marathi natak torrent

Опубликовано в Hy tek one torrent | Октябрь 2, 2012

divsa tu ratri mi marathi natak torrent

The weak f. ending -ti is often replaced by -ta ; -tu (kahatu) sometimes appears with m. subjects; -tl/-te also occur, especially when for metre or rhyme. Prana Kishore was teaching his blind students to sing and play Tabla, when one blind SEND ME LINK ONCE YOU SING sidpirbat.space Worshipped and served always by me by meditation, Who exists like the shining light of the Sun God, And who has feet that are worshipped by Goddess Lakshmi. ALLEN AND HEATH QU 16 SOUND ON SOUND TORRENT An are a to. Task is same up. It of with sharing vehicle Zoom pathway buyer's than different access and sends of.

The first impulse of creation appeared as a bubble in the void, and it gradually took the shape of an egg out of which came Dharma, the formless, spdckless, original God. Now there was water everywhere in the broken egg-shell of the universe and Dharma was floating in it helplessly. Theh he released a long sigh according to a second version he yawned from which was brought forth the Owl or Grey Crow. Tired of continuous flying Dharma now came down to have some rest.

From a drop of his sweat or, from a chest bone of his came out his spouse Ketaka the prime goddess. Dharma then created the river Balluka in the centre of a corner of the triangular earth and grew a banian tree by the side of the river. Leaving Ketaka for good Dharma went away to the river to do penance.

The Owl followed him there, perched on a branch of the banian tree and kept watch. Meantime Ketaka was feeling strongly the absence of her husband. Her passionate thoughts emerged as Desire Kama. She sent Desire to Balluka to fetch Dharma. The approach of Desire disturbed the mental equanimity of Dharma and his sap was spilled.

The Owl collected it in an earthen pot and left it with Ketaka to be cautiously guarded as a virulent poison. It did not however result in her death but brought about her conception. In course of time she gave birth to three sons, the three chief gods Brahma, Visnu and Siva.

Brahma came out of her mouth, Visnu out of her forehead and Siva in the natural way. Not finding their father at home they asked their mother for his whereabouts. Ketaka directed them to the Balluka. J Dharma did not wish to reveal himself to the three gods and had disappeared when the brothers arrived. Not finding their father they sat down to do penance on the bank of the river. After a time Dharma wanted to put his sons to test.

He came to them in the form of a decomposed cadaver floating down the river. Brahma pushed it away in disgust. So did Visnu. When the corpse floated down to Siva he forthwith knew it to be the body of their father. But his brothers were not convinced until they were enlightened by the Owl. They now sent the Owl to find a place where the body could be cremated. On the advice of the Owl the dead body of Dharma was cremated on the lap.

The gods then busied themselves in the business of creating the world, mortal and divine. Ketaka was reborn as Candl, and Siva married her. It is an esoteric yoga cult based on austere self-negation and complete control over the vital, mental and emotional functions. In its original form it was atheistic like early Buddhism.

But it came under the influence of Saivite asceticism and Tan trie yoga. In the original story Goraksanatha seems to have been the first Natha guru and Mlnanatha belonged to. The two came to figure together in the same story after the influence of Siva worship had seeped into the Natha cult. Insinuation of Tantric yoga resulted in the acceptance of Jalandhari, Kanha and a few other historical persons among the early gurus of the cult.

There is no doubt that the cult originated in Eastern India, probably in Bengal, long before the fourteenth century. But its myth and legends took definite form during the dark centuries. From Bengal the cult and its legends spread out in all directions. In the traditional verses of the non-Bengali yogis there are sufficient linguistic indications of their Bengali origin.

The name of Goraksanatha does not occur in the 1 According to a second version Ketaka died a suttie, and Siva collected her bones and wore them as a chaplet. It first appears in the list of the sixty-four spiritual masters. It is likely that the school of Goraksanatha had its ultimate origin among the people living in the Himalayan foothills, and the tribal name Gorkha points to that. There is however no evidence for the historicity of Goraksanatha, but one Minanatha was- known to the Buddhist mystics.

Munidatta in his com- mentary on the carya songs quotes a four-lined Bengali verse from a work of Mlnanatha, as translated below. The guru gives directions of the path to the supreme goal, that is the closing of the trapdoor on activity — the- stag.

A snail will not proclaim the opening of a lotus- bud, but a bee fumbles not for a drink of lotus-honey. The High Lord. Parasvumin Ratna,. We can take it that they contained the germs of the legends connected with Siddhas Jalandhari, Kanha, Gabhura, Caurahgl and others and of the story of Jnana-Dakinl Mayanamati — stories that are narrated in some Middle Bengali dramatic and narrative poems. The story of the origin of the Natha gurus is a con- tinuation of the cosmogony narration of the Dharma cult, occurring in the Middle Bengali poems which describe the greatness of Goraksanatha and the legends connected with the worship of the deity Dharma.

These origins are obviously late, being based on folk- etymology of the names. Hadi-pa was so called as he had acted as a sweeper. But he was not willing to impart it to a woman who might not keep it to herself. The possession of the Supreme Knowledge would make one immortal, and the purpose of the creation of the world would be defeated if it was made a common knowledge.

He took her to a high platform or jetty on the sea so that he -could not be overheard. He informed the Supreme Lord who made the goddess fall asleep — which Siva did not notice. He put a curse on Mlnanatha that he would forget it in time of dire need. Candl did not like that the Siddha followers of Siva should remain celibate while their guru led a married life.

But the Siddhas would not listen to her, and she stooped to mean tricks to awaken sex hunger in them. All but Goraksanatha were outwitted by her, and in consequence they were doomed to lead a life, temporary at least, according to their desires. Mlnanatha went to Kamarup to rule there over the kingdom of women. Jalandhari joined the services of Mayanamatl, the dowager queen of Patika, as a stable- sweeper. Kana was sent to Dahuka but his experiences there are not available. The fifth Siddha lived in incest with his stepmother.

There is unquestionably conscious attempt here on the part of the yogi poets to condemn women as possessing mean and vulgar motives. Four of the Siddha followers had already dispersed. Siva , and Candl now went away to Kailasa leaving Goraksa- natha free to wander about in the world of men. His regular haunt was the shade of a Bakula tree in Vijaynagar. One day he met Kana there. The meeting was extremely unfriendly, but it terminated in the exchange of news about their gurus.

Kana learned that his guru Jalandhari had been buried alive by the order of Govindacamdra or Gopl- candra the son of Mayanamatl. Goraksa was informed that his guru Mina was steeped in the pleasures and sorrows of domestic life and was at the door of death. Goraksa at once speeded towards the kingdom of women over whom Mina was ruling as the only male person.

Coming to know that an unknown dancing girl had arrived Mina commanded her to be brought before him. Goraksa was astounded to find the change in his guru. Mina had forgotten the Supreme Knowledge and was leading a dissipated life. He was wrecked in body and crippled in mind, and his death did not appear to be far off. Goraksa had expected that his guru would recognize him at sight and everything would then be easy.

But Mina took him to be a dancing girl and asked her to show her performance. Goraksa found himself in the extremely awkward position of a disciple obliged to instruct his master and that through music and dance. He dared not reveal his identity as that would mean his immediate removal.

He started his show trying his best to communicate with his guru by the beat of the drum and the jingle of the anklets. There had never been an egg in the nest ; why do the young ones flutter therein? There is not a man in the city, but it is overcrowded with houses. A blind man keeps a shop and his customer is a deaf fellow.

Let the rains cease and let fish, go to the bottom of the pond. The deep sea is to be crossed over in a small dinghy. The spell of the women was at once broken. The name of her guru in some versions is given as Minanatha, but he seems to have been no other person than Jalandhari, who after his dismissal by Siva had come to Mayanamatl and lived incognito working as a stable- sweeper.

Mayanamatl was the wife of Manikacandra the king of Patika. After her marriage Mayanamatl tried to initiate her husband in the path of tantra or yoga. Manika- candra now knew her to be a Jnana-Dakini and he became afraid of her occult powers. Before he could submit to the will of his wife he died. Subsequently Govindacandra was born to Mayanamatl. On coming of age he was married to two very beautiful girls and began to pass his days in pleasure.

Mayanamatl was anxious for the continuity of her husband's line. But she knew that her son was destined to be childless. The only way for continuation of the line was by prolonging the life of Govindacandra indefinitely. That could be done only by taking initiation from a Siddha yogi and practising yoga as a mendicant. She asked her son to become a disciple of Jalandhari and renounce home-life for some time at least.

Govindacandra submitted to her mother's ministrations half-heartedly. He took initiation from jalandhari but continued enjoying the home-life of ease. He soon began to make fun of the occult powers that had come to him, a neophyte on the path of yoga. His guru came to know of this and withdrew the powers from him. The king was humbled before his wives.

He was extremely displeased with his gum and had him buried alive. Kina came to know this plight of his guru from Goraksa. He came to the court of the king and overawed him by a show of his occult powers. On coming out of his grave the guru wanted to face the king. On the advice of Kana a gold statuette of Govindacandra according to a West Indian version, a plate of split peas was placed before the Siddha. When his look fell on it the statuette or the plate of split peas was burnt to ashes.

This, repeated twice, exhausted the anger of the guru. Jalandhari now gave him full initiation into yoga. The king exchanged his royal robes for rags, shaved his head, wore a pair of conchshell earrings and other insignia of a yogi, smeared himself with ashes and left home. But the material at our disposal does not allow us to build up an historical hypothesis.

We do not know whether there were any such kings as Manikacandra and Govindacandra at old Pattikera or modem Meherakula in Tipperah. The story of Bhusuku appearing in a small Sanskrit manuscript written in Nepal in the fourteenth or the fifteenth century begins as follows ; Bhusuku whose real name was Acalasena was the son of a king Manjuvarman. When he was being anointed as the crown prince, his mother, a Vajra-Dakini, poured hot water over him. The young man shrieked in pain and asked his mother why she did so.

Better leave home and take initiation from the master at the monastary dedicated to the deity Manju- ghosa. The grand tale of a mother sending away her only son, a king, from home to live the life of a wandering beggar naturally became very popular among the people who came in contact with the itinerant yogis, and it spread to the remote corners of Aryan-speaking India. This had happened long before the sixteenth century, for the story is referred to by Jaisi in his Padmavati.

It is also referred to by Taranath in his accounts of the Siddhas and he even quoted two sentences from a Bengali original. Its popularity in Bengal in the fifteenth century is vouchsafed by the statement of a poet of the early sixteenth century.

The oldest known Bengali work existing on the Mayanamati-Govindacandra story is a play written in Nepal in the early seventeenth century. But the poems written in Bengal belong to the late eighteenth or the early nineteenth century. The Natha yogis and their lay followers were considered outcastes as they did not follow the rules of the brahmaraical orthodox society. Consequently their songs were not -con- sidered elegant enough for the upper classes.

It may be said, however, that the poets of the sixteenth century had a good substitute of the theme in the life of Chaitanya. In the story of Behula which forms the final and the most important episode of the Manasamahgal poetry her Voluptuous nature could not be entirely whitewashed. The last part contains the most popular episode, the story of Behula, which was grafted partly from folk-lore and partly from very old mythology.

The story is briefly told below. She was Acknowledged by the serpents naga as their queen and was given the control of their poison store. One day as she was sporting in a lake her father Siva saw her and not knowing her to be his daughter offered his love to her. She revealed her identity to him and wanted to accompany him home. Siva was not willing to take her home as he knew that his wife Candl would never like her.

The brawl ended in a scuffle, resulting in the loss of one eye of Manasa. Domestic peace was restored on Siva promising to banish his daughter. Siva asked Manasa to come away with him. They left home and after a long trek came to a forest.

In the centre of the forest there was a hill capped by a shady tree. They came up there and sat down to rest. Manasa stretched herself on the ground and fell asleep. At the moment of departure Siva felt pity for the girl he was leaving helpless and dropped a tear. From the tear-drop came out the girl Neta or Netravatl. Then he created their male guard Dhamai out of his sweat. Thus satisfying his conscience Siva returned home.

There arose a trouble in the domain of the gods. The new-born calf of the divine cow Kapila not finding a feed in time drank up the sea of the Balluka which was the main water supply for the pious section of the gods. On the advice of Siva the gods propitiated Kapila who gave milk to fill up the sea. But the trouble did not end. A parrot while flying over the sea dropped a tamarind which it was fetching for a sage. The fruit was so sour that the milk of the Balluka turned into curds.

The gods were again in a fix. There was no other way but to chum the sea so that the curds would be liquified. The story here follows the Purana' episode. The good things that were churned out of the sea were taken by Visnu, Indra and other prominent gods. When Siva and the Asuras came nothing was left for them. They now in- sisted on a second churning, which turned up only poison that threatened the destruction of the universe.

Siva was persuaded by the gods to drink up the poison and thereby save the creation. The poison was too much for him and he fell down senseless. Manasa was called to resuscitate her father. She did it and as a reward she was given a seat in the assembly of the gods. But even a goddess must marry. But a son was born. He was Astika, and the story how he prevented Janamejaya from completing the. Snake Sacrifice is also told in the Mahabharata. Here ends the first or the Puranic part of the legend.

Divinity of the gods depends on their recognition by man. Neta was the name of the brahmanical Tantric demi-goddess, NityS. Also see p. So Manasa was eager to secure human devotees. Accompanied by Neta she came down to earth and met some cowherd boys tending a herd of cattle in the meadow.

She approached them in the guise of an old brahman lady and demanded worship from them. The boys took her to be a witch and pelted stones at her to drive her away. To teach them a lesson Manasa made the cattle fall into a deep water-hole. Now the boys had to appease her in order to get the cattle out of the hole. Manasa then demanded a drink of milk. As there was no pot Manasa gave them the small wicker basket she was carrying.

The goddess drank milk from it with her head held down. The cowherds were now convinced of her divinity. They agreed to worship her every year on the tenth day of the bright fortnight in the month of Jyaistha May-June. The worship of Manasa brought quick prosperity to them. But their enthusiasm for the worship of a new deity soon brought them into conflict with the Muslim farmers of the neighbourhood.

Manasa did not miss this opportunity. She joined in the struggle and after considerable ups and downs she was finally triumphant. The leaders of the Muslim farmers were the brothers Husain and Hasan. They agreed to make amends. They built and endowed a temple for the worship of the goddess. The next recruits were the fishermen brothers Jalu and Malu. They had found a golden pot sacred to Manasa from the bottom of the river and their mother worshipped it.

This brought them prosperity. Here ends the second part of the story. The next and final objective of Manasa was a recognition from the upper class people, especially from the merchant 3 Different summer months are mentioned in the different versions. Cando the headman of the merchant com- munity, was a staunch devotee of Siva.

He possessed Supreme Knowledge, and Siva had rewarded him with a matted lock from his own head and a scarf. The possession of these things made Cando a formidable rival of any god. Manasa however was now experienced enough not to make a frontal attack. She sneaked through the back door. Cando at first did not know it. But it could not escape his notice for long. When he saw his wife wor- shipping the sacred pot he kicked it away. Manasa was offended and she tried her best to harm Cando in various ways but she could not succeed.

Then Neta advised her to take away the gifts of Siva and to make him forget Supreme Knowledge. Acting on this advice Manasa approached Cando in the guise of a young and charming woman pro- fessing to be his sister-in-law and seduced him. Cando lost his divine gifts and Supreme Knowledge. Still Cando would not bend his head to the goddess. His youngest son Lakhai or Lakhindar soon came of age. Cando found a very accomplished bride for him.

She was Behula. Fearing a deadly attack from Manasa who was determined to cut off his line, Cando had an air-tight steel chamber built for the newly-wed couple to pass the bridal night. But Manasa had suborned the builder who had left only a pin-point of opening.

Through this the thinnest and deadliest creature of Manasa got in and bit Lakhai mortally before Behula had any chance of bearing the seed of her husband. The last of his line and his best beloved son thus died a tragic death, yet Cando remained intractable. A snake-bite casualty was deemed to be a victim of the snake- goddess. As snake worship as a water cult was opposed to the fire cult, cremation of the body of a person who had died of snake-bite was forbidden.

Such a body was cast away in a river or stream. The dead body of Lakhai was placed in a wooden box and set adrift in the Balluka. In course of her way down the river she met with repeated temptations and threats of force until her float reached Triveni.

There she watched how a washerwoman first killed her son, did her washing, then revived the child and went her way. This was Neta the washerwoman of the gods 4 and friend of Manasa. When she came back the next day Behula made friends with her. Neta took Behula to the divine assembly and introduced her as her niece who was a good washerwoman as well as an expert danseuse. Behula was called upon to show her dance.

Siva and all the gods were highly entertained by her performance. She then told them her tale of sorrow. At the repeated request of the gods and on the promise of Behula that she would make her father-in-law accept the divinity of Manasa, the goddess resuscitated Lakhai as well as his long-dead brothers. They returned home and Cando did not require much persuasion to pay homage to Manasa in the proper form. The legends and rituals pertaining to the deity Dharma are of complex origin.

They present a peculiar synthesis of the Vedic and pre-Vedic lore with the various non-Aryan cults and myths. Dharma is partly Varuna and partly Yama of the Rigveda ; he is partly the sun god of the later Vedas and of the Iranian tradition, and he is also the primaeval god who died after just starting the process of the creation of the universe belonging to some pre-Vedic lore. There is enough evidence to indicate that Dharma and his sister- consort Ketaka-Manasa, a counterpart of Vedic Yarn!

The Dharma worship as performed even now in Bengal includes rites that are concerned with all the main, occupa- tions of the people, from rice cultivation to tool-making and from chanting of sacred texts to devil dance. It has preserved also the customs and manners of the royal court of the pre- Muslim days. The Dharma worship had little to do with Buddhism of any school as was first suggested by Haraprasad Shastri and accepted by others implicitly. Both the assumptions have been proved incorrect.

The full name of Dharma is Dharmaraja, and it is a name of Yama in brahmanical and Buddhistic traditions. The Middle Bengali poems referring to Dharma worship are of two types. One type comprises treatises des- cribing the rituals of worship and incidentally furnishing the traditional tales connected with its mythical history, and the other type includes the narrative poems describing 1 the adventures and exploits of Lausen, a legendary hero favoured by Dharma.

The ritualistic treatises known as Dharma-purana or Anila-purana, or even as Dharmamarigal begin with the cosmogony already narrated. The cosmogony section is generally called Sunya-sastra or Sunya-purana as it describes the creation of the universe from the void tuny a.

The second section narrates the activities of Dharma in search of human worshippers. His first recruit was Sada a Dom who was made to sacrifice his son to feed Dharma. The son was of course resuscitated. The next man to worship Dharma was king Hariscandra. There is little doubt that the two stories come from the same ultimate source.

Ramai was the son of a brahman sage who was not liked by his asso- ciates. After the death of the sage his associates and neigh- bours retaliated by declaring Ramai an outcast. Ramai was refused initiation by his relatives and other brahmans.

But Dharma invested him with the more sacred copper armlet. Still the brahmans would not admit him into their society. As a punishment for offending his protege Dharma caused Markandeya, the leader of the opposition, suffer from leuko- derma or leprosy.

Markandeya was forced to submit to Ramai who was then acclaimed as the high priest of Dharma the Sun-god. The number twelve has special significance in Dharma worship : the sun- gods Adityas are twelve in number. The exploits of Lausen are narrated in the poems called DharmaniangaL The theme is of the nature of a series of connected folk-tales and is the nearest approach to the epic type in Middle Bengali.

In content and structure there is much old material even though the oldest of the available poems does not go further back than the middle of the seventeenth century. A recital of Dharmamangal even now forms part of the annual ceremony of Dharma worship just as the recital of Manasamangal and Candi- mangal were once ritualistic items in the worship of Manasa and Candl respectively. Karnasen was a vassal of the king of Gaud whose capital was Ramati i.

A local Goala i. But favoured by his family deity Ayamarupa i. Candi Ichai was more than a match for them. Karnasen lost his six sons and was finally defeated. The king took him in charge and married his young sister-in-law to him. After his marriage Karnasen and his young wife Ranjavati went away far South to Mayanagarh which the king bestowed on them as dowry.

Karnasen was too old to beget a son, but both of them hankered after one. On the advice of her old nurse Ranjavati went through a course of very hard penance and thereby propitiated Dharma. By the grace of Dharma Lausen was born to them. Mahudya did not like the birth of a son out of a marriage not approved by him.

His attitude to Lausen was like that of Kamsa to his nephew Krsna. Mahudya sent down thieves to kidnap the baby but they failed ignominiously. Dharma rewarded Ranjavati with a foster child, Karpuradhaval. The two boys grew together like Rama and Laksmana or like Krsna and Balarama. They had their first adventure at Jalandar Jalandhara? Garh which was infested by a tiger that had killed the ruler and! Lausen killed the tiger and brought back the land to its old prosperity.

At their next halt Taradighi Lausen killed a vicious crocodile. The brothers, then came to Jamati which was a stronghold of the Barui betel-grower community. A woman made improper advances to Lausen, which he promptly rejected. But a protege- of Dharma could not be detained for long. A newcomer to the place must face a contest of riddles with the hetaera.

If he won he would be accepted! Say what part of the body contains the sap of a woman. This was too much not only for Lausen but for Dharma. The correct answer to the riddle was known to Candi alone. By a mere look it strikes mortally, but it has neither hands nor feet. It observes all blit is not itself seen. It is- the greatest treasure to be carefully tended. It wears- vermilion paint above and collyrium below.

It trembles like a tear drop. Kama-CandT of Kamarup comes to Khmata. Leaving aside the eight limbs thy sap is in the left eye. Suriksa admitted defeat. In spite of it he won recognition from the king and returned home triumphant. His best gain was the friendship and allegiance of Kalu Dom and his wife Lakhya who came over to Mayanagarh and settled there.

At home Lausen was not left in peace for long. Mahudya was devising manifold ways of quelling his nephew. Lausen defeated the king of Kamarup and married his daughter Kalinga. On his way back home he won two more wives, Princess Amala and Princess Bimala. After a time Lausen was commanded to go to the court of king Haripal and demand the hand of his accomplished daughter Kanara for the king of Gaud. The princess was a protege of Candl. To prevent an undesirable match for her devotee the goddess had given a rhinoceros made of iron and stipulated that the hand of Kanara would be won by him who would -succeed in smiting off the head of the rhinoceros with a stroke of the sword.

Lausen achieved the feat and won Kanara for himself. In due course his son Citrasena was bom. Ichai was a special favourite of Candl. Through this struggle the Dharma wqrship was to win its final bout against Candl worship.. Ichai was killed only after a very hard fight with Lausen. After this Lausen was called to save Gaud from the ravages, of a frightful rainstorm and floods. By the grace of Dharma Lausen was able to do so.

Mahudya then contrived his worst trap for the liquidation of his nephew. Lausen was now regarded as the most favoured devotee of Dharma the Sun god, and on pain of death he was asked to make a sunrise in the west. If he failed to do so his parents who were held hostages at Gaud would be put to death and his property confiscated. In the meantime taking advantage of the absence of Lausen and his parents Mahudya attacked Mayanagarh. The fort was manfully defended by Kalu Dom and his son.

But they were soon killed. Then Kanara and her old nurse Dhumasf took arms and defeated Mahudya and his invading army. The old nurse Samula at last asked him to cut off his own head and throw it into the sacrificial fire as the final oblation to Dharma. Lausen did not hesitate, and he cut off his own head to the distress of all beings that were witnessing the feat. He made the sun rise in the west.

Lausen returned to Ramati but Mahudya refused to believe him. Being a partisan Samula was lightly dismissed as an unreliable witness. He tried to suborn Harihar but in vain. Harihar testified to the sunrise in the west. Lausen was vindicated but Harihar paid for truthfulness by his life. With his parents Lausen returned to Mayanagarh where he found that most of his people had been killed in battle with Mahudya.

But by the grace of Dharma they were all brought back to life. For the remaining days of his life Lausen lived in peace. The first story is the older. The second story follows the usual pattern. Its hero is an influential merchant and he and his son are compelled to pay homage to the goddess who apparently had not yet obtained homage from the upper classes of the society.

In the second story the goddess appears as thye guarding deity of lost animals and of lost men. The first story has retained, more or less, the original simple form of folklore. The structure of the second story is complex. Merchants were devotees of Kamala LaksmI who was generally represented as a lady seated on a lotus and two elephants pouring water on her. The sight which Candi made them see was definitely unlucky to the merchant community as the totemistic?

The first story is concerned with a very humble fowler family to whom the goddess gave wealth. Kalaketu lived by killing or catching game in the wild and barren land of Kalihga. In a body they approached their mistress Candi who granted them immunity from the net and the missiles of Kalaketu.

Kalaketu was in a pretty fix. For two successive days he could not catch anything, 8 A Vrata-katha is a short narrative recited in women's rites held at home and generally without the assistance of a brahman priest. On the third day too he found nothing but as he was returning home he saw a brown iguana which he had seen in the morning at the beginning of his quest. In -desperation he caught the animal and brought it home. When , Kalaketu had left the goddess who had taken the form of the iguana assumed the form of a charming young Jady.

Phullara had gone out to borrow some rice from a neighbour. Returning home she was very much surprised to find a well- dressed and exceedingly pretty brahman girl seated in their hut. On questioning she learnt that the girl had been brought home by her husband, and that she would like to. By this time Kalaketu came back. Phullara first fell foul of her husband and then she spoke her mind to the girl.

Verbal assault proving ineffective she changed tactics and gaye the latter a minute description of the chronic 'poverty of her home. Now the goddess was thoroughly satisfied with the honesty and integrity of the poor couple. She revealed her real self to them and asked them to institute her worship. Before departure she made Kalaketu a very rich man by :giving him a valuable ring and a huge stock of hidden gold. With that money Kalaketu reclaimed a portion of the wild region of Kalinga and founded his capital town of Gujarat.

One of the new- comers was Bhamru Datta, a downright rogue. He was caught oppressing the poorer sections of the trades-people. Kalaketu took him to task. The result was that Bhamru went to the neighbouring king of Kalinga and instigated him to march against Kalaketu. The king of Kalinga 10 This was a desperate act, for the brown iguana was apparently the totem of the tribe to which Kalaketu belonged.

Outside the temple of Konarak there is a figure of a warrior holding a shield on which a couple of iguanas are represented. At the last moment the goddess intervened. The king of Kalinga released Kalaketu and instituted worship of Candi. Dhanapati the hero of the second story was a rich merchant of Ujani i. He had no issue from his wife and so he married for the second time a young and. His first wife Lahana was not a bad lady but she was under the thumb of her maid Durbala who did not like a rival to her mistress.

After his. Lahana on the advice of Durbala directed her co-wife to take out goats to graze in the wild tracts outside the township. One day a goat strayed from the herd and Khullana thought it was lost. Thinking of the kind of reception she would receive on return home she was very much distressed. The goddess Candi -now took pity on her and sent down her eight attendants Vidyddhari who instructed Khullana to worship the goddess by invoking her in a water pot and by offering eight blades of grass and eight grains of paddy.

Khullana worshipped Candi on the spot and got back the lost animal. When the merchant returned home all was well for the time being. But it was not long when the merchant came to know that his young wife had been herding goat during his absence from home. By the grace of Candi Khullana passed all the tests with glory. After some time Dhanapati again went away on a trading voyage to a port in Ceylon.

On the eve of his departure he found his wife worshipping Candi for his safe voyage 'and return. Dhanapati was a staunch devotee of Siva. He kicked away the sacred water pot as did Cando in the Manasamahgal story. For this insolence Candi determined to teach him a hard lesson. But as he was nearing the Ceylon coast the goddess made him see the miraculous scene of a girl seated on a lotus and alternately devouring and belching out a couple of elephants. This sight was not visible to the members of the crew.

He reached the port, made a very profitable exchange of goods and was received by the king. From this time his luck began to turn. He mentioned the vision of the elephant-devouring girl on the sea to the king who naturally disbelieved him. On his insistence the king agreed to go out to the sea to see it for himself.

But the vision was not repeated. The king con- demned Dhanapati to imprisonment for life as a very foolish liar. Khullana was carrying when Dhanapati left home. In course of -time a son was born. He was named Srlpati or Srimanta. He grew up to be a fine lad. But as he was born when his father was away from home the legitimacy Of his birth was not above suspicion.

When such whispers reached the ears of Srfpati he started on a voyage to Ceylon in search of his father. Sripati also was unable to show the vision to the king and was condemned to death. When he was about to be executed the goddess appeared in the guise of his old grandmother. She suppli- cated the executioner to spare the life of her grandson. Dhanapati and his son and daughter-in-law returned home with the boats filled with precious merchandise. He was no longer unwilling to- offer worship to Candi.

The stories indicate the struggle and triumph of one cult generally the new over another generally the old. In the story of Manasa the cult of the snake goddess appears to be pitted against that of Candx. In the saga of Lausen the protege of Dharma triumphs over the protege of Gandl. In the second story of the Candimangal poems the worship of Candl supercedes that of 3iva.

The Middle Bengali long narrative poems are named, after the particular deity with the addition of either of the words. Mangala indicates the ultimate con- nexion of the theme with some domestic ritual of the woineh- folk such as marriage or propitiation. On the other jhqnd vijaya points to the basic affinity of the story to the Purana. The narrative poems called mangala or vijaya belong to the genre of Banco- lika or PamcaU poetry mentioned in a previous chapter,, These poems are the productions of the society.

This is more true of the cult poems than of the Purana poems. It means that the forms and contents of the poems were determined by the social condition and modified by popular predilections. Whether written under the patronage of a ruler or not the poems were meant for the masses and enjoyed, not in the seclusion of an exclusive audience but by the whole community assembled to take part in a common worship or festivity of the village deity.

It is therefore in- evitable that the characters of the story would be types and that a good many social customs and observations would be embodied in it. The epic tale of Rama had many minor varia- tions and embellishment in the different regions and among the different religious groups in India and outside.

The treatment of the story was always from a devotional standpoint inasmuch as Rama worship was firmly established in Bengal before the end of the fifteenth century. Some of the leading followers of Chaitanya were devotees of Rama. Nevertheless the popularity of the Middle Bengali narrative poems on Rama chanted and sung in the traditional style never lost popularity among the massess. It is true that the Rama story cannot be traced back to an old Bengali or Laukika version.

But there cannot be any doubt of its popularity among the higher classes who preferred to hear it in Sanskrit and also in Prakrit. Among these we find several pertaining to the Rama story. From a study of the titles it appears that the Rama story was no less popular than the Krishna story and both more popular than the Pandava story and other Puranic tales. The tomb of Zafar Khan Ghazi late thirteenth century at Satgaon Saptagram which was built on the remains of an old Hindu temple of stone shows some inscriptions on black basalt which are legends describing scenes from the Ramayana , Bhagavata, and Mahdbhdrata.

The sculptures were all scraped dean, but fortunately for us some of the inscriptions were spared before the slabs were used to build the tomb. Fi'om the autobiographical account found in a very late MS, it appears that his great-great-grandfather Narasimha came from East Bengal and settled at Phuliya on the east bank of the Hooghly. Narasimha was a courtier of a king Danuja. Kjttivasa was the eldest of six brothers and a half-sister.

When' Krttivasa was born his grandfather Murari was making preparations for a religious pilgrimage to South India. So his grandfather named him after Siva, the predominant deity of the South. When the boy completed his eleventh year he was sent over to North Bengal where some of his kinsmen held important posts under the king. After finishing his education he sought an interview with the king who honoured him in the Indian way, i. He returned home joyfully and in good time recounted the Rama story in Bengali verse.

Against these assumptions there are serious objections. King Ganes. A comparison of the genealogical table given in the autobiographical verses of Krttivasa with that given by the famous Vaishnav philosopher Jiva Gosvamin indicates that thb patron of Narasimha could be no other person than Ganes-Danujamardana.

This would mean that Krttivasa belonged to the second half of the fifteenth century, and that he had come to the court of a Pathan sultan who may well have been Ruknuddin Barbak Shah or Yfisuf Shah or even Husain Shah. One of the courtiers mentioned was Kedara Khan. So it appears that there is no way of definitely fixing the date of Krttivasa. We must wait for new material or new evidence. In the meantime a most reasonable view would be to place the poet vaguely in the middle of the fifteenth century.

Krttivasa may not have been the first writer of Ramayana poetry in Bengali. But his has been undoubtedly the most acceptable. The penalty of its popularity has been heavy. As the days wore on the signature of the poet gathered more and more importance and the text of his poem less and less. In this manner much of the obviously late Vaishnav traits and episodes gradually crept into the poem so that by the end of the seventeenth century it retained nothing of the original except the name of the poet and a few sporadic couplets.

The poem being considered a most suitable text for the civil servants of East India Company learning the language of the province was printed at the Mission Press at Serampore in The text of this editio princeps is really better than most of the older manuscripts and all of the later printed editions. The story of Rama has always exerted the greatest influ- ence in the formation of the Indian mind and morals. In Bengal it has been achieved by the efforts of many poets and singers of whom Krttivasa was the oldest and best The earliest Bengali narrative poem that can be assigned to a definite date is also the oldest poem on the Krishna legend.

The poem is based mainly on the Bhdgavata and Visnu Puranas. It took seven years to complete the poem. Maladhara was a rich Kayastha hailing from Kulingram in West Bengal. He was probably a revenue officer of the state and had been at the court of the sultan for some time. The poem is entirely narrative and there are no lyric effusions.

But the devotional spirit and sincerity of the author raises the poem above mediocrity. The popularity of the poem seems to have been instantaneous. The poem was written for the masses but its tone being entirely devotional its popularity did not extend much beyond the devoted and the literate. So by the end of the seventeenth century it was partly superseded by poems that did not lack in popular appeal.

Maladhara included the story of the Ramayana in his SnkrsMvijaya. This part of the poem had a special vogue and it is known in MSS dating from the seventeenth century. A narrative poem on Krishna was written by Yasoraj- Khan, an officer of the sultan Husain Shah, whose real name seems to have been Damodar Sen. No manuscript copy of this Krsnamangal poem is now available.

Its existence is known from a quotation in a late seventeenth century work on Vaishnav rhetorics. The quotation comprises four narra- tive verse 5 lines and a short lyric poem describing the eager- ness of a girl of Vraja probably Radha for a sight of Krishna as he was returning home with his cattle at the close of the day. In the last couplet the poet has put his signature and has mentioned the name of his patron Husain Shah the sultan. It may be taken as one of the earliest specimens of Middle Bengali lyric poetry and one of the two oldest speci- mens of Brajabuli songs the other being the composition of a court poet of Dhanyamanikya of Tripura.

The manuscript does not show a title, but the editor supplied one, and it is known as Srikrsnakirttana. The poem is remarkable in more than one respect. The more important episodes are not found in the known Purana works. On the evidence of the old style of writing the manuscript is generally assigned to the fifteenth century.

But it also shows a very late hand, sometimes in the same folio with the old hand. This late style of the script as well as the paper and the ink used points to a date which may be as late as the middle of the eighteenth century.

Some scholars would put their faith on the language and date the poem in the early fifteenth century. But this deduction also is hardly justifiable. The language though fairly old definitely shows some late tendencies in sound change and in grammar. Besides, there are some naturalized Persian and Arabic words and even a hybrid word showing a Persian base and a Bengali affix.

On the whole it may be agreed that the language of Snk-rsnakirttana roughly dates in the sixteenth century. But the work originally may be older. The manuscript is mutilated at both ends and a few folios are missing in the middle.

Where this temple of Basall Was we do not know. Both the south-west Chatna in Bankura and the north-west Nanur in Birbhum region claim him, and both claims have points in their favour. In form and technique Srikrsnaterttana differs from all other narrative poems on the story of Krishna. The purely narrative element is absent. Such narrative or dramatic poems Some of these connecting verses in Sasnskrit are rather good, and it can be surmised that the poet possessed some skill in Sanskrit versification.

The tone of the poem is human and not devotional. In the treatment of the theme the traditional amorous motifs have been fully stressed as in the songs of Jayadeva. To our poet Krsna and Radha were not merely figures taken out of myths or from the pages of the Puranas ; nor were they simply symbols of devotional effusion. They are described as a pair of common human lovers rather crude and unsophisticated. Radha first appears as a very young girl hardly in her teens, wedded to a relative of Krishna, and the latter is a turbulent, precocious and churly cowherd boy.

Krishna one day noticed the budding youthful charms of Radha and at once fell in love. Badai approached Radha with the usual presents from Krsna. Radha was very much offended and she turned out the old lady for the improper proposal. Badai returned with more presents and put forward the additional argument that Krishna was an avatar of Vishnu and as such there would be no question of impropriety or sin in making love to him. This time also Badai met with strong resistance.

On her advice Krishna now played the aggressive role of a road tax-collector and demanded a heavy sum from Radha when she and her friends were going to Mathura to sell milk commodities. Naturally she could not pay and Krishna demanded love from her as an alter- native.

Parama shiva woke up and opened his third eye and burnt the God of love into ashes. Heeding for their request Parama shiva stared at the ashes of Manmatha. From the ashes came Bhandasura Who made all the world as impotent and ruled the city called Shonitha pura. He started troubling the devas. The devas then sought the advice of Sage Narada who advised them to conduct a fire sacrifice.

From the fire rose Sri Lalitha Tripura Sundari. The devas prayed her to kill Bhandasura. While Sampatkari devi was the captain of the elephant regiment, Aswarooda devi was the captain of the cavalry. The army was commanded by Dhandini riding on the Charriot called Giri Chakra assisted by Manthrini riding on the chariot called Geya Chakra. Jwala malini protected the army by creating a fire ring around it.

ParaShakthi rode in the center on the chariot of Sri Chakra. When the Asuras created blockade for the marching army, Sri Lalitha Tripura sundari created Ganesha with the help of Kameshwara to remove the blockade. The Devi created the ten avatars of Vishnu and destroyed them. She killed all his army using Pasupathastra and killed him with Kameshwarasthra. The gods then praised her. She then recreated Manmatha for the good of the world.

This story is contained in the first 84 names of the first 34 slokas of Lalitha Sahasranama. Reading it,meditating on the meaning of the names would lead to the fulfillment of all the wishes of the devotees. The Healing Powers of the Suprabhatam comes with 8 HD 8 Directional Sounds recording for listeners to experience Suprabhata Seva in their mind through the divine music.

The release is on 19 the Sept for Brahmotsavam Festival at Tirumala. Close Your Eyes and focus on the main beat, which is selected to keep your mind awake while your body relaxes making your stress to vanish. This will also help you to appreciate the beautiful lyrics in Sanskrit. The Power of the words of Suprabhatam, combined with the real sounds of nature enhance the Healing Powers of Suprabhatam to make your problems vanish.

NextGen can learn to pronounce Sanskrit lyrics perfectly. Composed to make it easy to learn by persons of any age. Sri Venkateswara Suprabhatam was composed around A. Prana Kishore composed and Sang this powerful mantra with trendy fusion music specifically for the Nextgen for them to Listen,Learn the Mantra to repeat with perfect pronunciation.

Casual listening in car drives,or you feel like dancing, just go for it. The catchy tune will change your moods. Please listen with head phones or ear buds of phone for positive vibrations leading to joy, happiness and success. Prana Kishore releases, the 4-word Powerful Mula Mantra of Sri Ganesha to help you win over the problems, you never experienced in your life due to Covid.

Om Gan Ganapataye Namaha will remove your problems and lead you to success. This mantra is said to have the power to remove all evil and obstacles. Even the Gods Prayed to Sri Ganesha before they started anything, including the war. This mantra was first mentioned in Ganapati Atharvashirsha. Ganapati Atharvashirsha is said to have been written by Atharva Rishi after he had the darshan of Sri Ganpati Ganesha. This powerful Mantra plants the seeds of success in your mind removing the fear in your mind that you cannot succeed.

The mangalashtaka poetic lines spoken at the time of marriage or thread ceremony of Ashtavinayaka is sang in all holy occasions. Join me in this musical journey, subscribe to my prana Kishore Channel to receive my albums for free the moment I upload them. After the success of two albums on his Mother, Prana Kishore started working on this album from On the side note, Prana Kishore was a university chess champion but could not win even once in Blind Chess game with his father.

Prana Kishore adds: One life time is not enough to really understand the sacrifices made by our fathers. Prana Kishore Nextgen Music Composing is for you for easy listening, or learning to sing or just dance to the trendy beats anywhere any time. This is the official Video for the album. Prana Kishore NextGen Music Composer changed his music style from this album to appeal to the Nextgen retaining the clear pronunciation of Sanskrit for any one to listen,learn and sing.

He will release karaoke version by end of for you to sing to his original music. Prana Kishore Composed, sang this song including chorus in 6 different voice. This is first time a devotional song has been recorded and released in 8D HD.

The essence of this song is how by singing Sri Ramas name you will keep distance from the sins and you will live a full-filled life. It will also help you to remove the fear and grief of the cycle of birth and death. Sri Ramas name is a sweet rasam and by chanting the name,it will protect not only you but the whole universe. Prana Kishore composed the song in fusion style to appeal to the nextgeneration.

He added a twist to the original song by adding lyrics on Ayodhya,birth place of Sri Rama we should all visit and get blessed. Everything which has to do with Sri Krishna must be huge and larger than life. This album is special since it caters to people of all ages from children.

They can listen and learn all the most important mantras and chants a Hindu or a non Hindu spiritual person wants to learn. Brahma Murari-Shiva Lingastakam composed to make you feel you are in front row seat watching the ganga water falling on Shiva lingam. Mantras arranged in such a way that you start with mantra no 2 from your bed and go on to other mantras till you experience happiness and heaven.

There is one mantra for Chitragupta also and he is the one who keeps account of your good and bad karma. Prana Kishore composing style and clear pronunciation of languages makes it very easy for you to listen,learn and sing with correct pronunciation. He used mix of Indian,western and rare instruments from around the world to get that unique sound and melody the signature of Prana Kishore. Album is available for digital down loads from I Tunes,Amazon,Google Music Stores and over 20 distributors all over the world.

Finally if you are not into learning mantras, just listen to the album non stop for 5 hours with breaks every 30 minutes to experience happiness and heaven inside you. This is due to the power of the mantras and sound. OR HOW? Do Not Enter inappropriately dressed. No shorts, short trousers, short skirts, sleeveless shirts or bare shoulders. All visitors to the Vatican Museums will be required to pass through a metal-detector prior to being granted admittance. There is a dress code to enter any church.

It is strictly forbidden for Non-Muslims to enter the city and this is strongly enforced. Road signs to guide Muslims are provided. During prayer times, streets near the Mosque may get crowded with mosque goers due to most Muslims preferring praying at the Sacred Mosque. The penalty is deportation from the country. Documentation will be checked upon entry and anyone not showing proof of being a Muslim will be denied entry. As a solitary exception, the Mecca bus terminal outside city limits is open to all.

All woman are allowed to the temple except woman of ages 10 to 50 years because that is the time they will not have their menstrual cycles. The devotees initiate the vrutham by wearing a Thulasimala or Rudrakshamala with mudra mudra means the locket, in this case that of Lord Ayyappa. Simple living,the mind and body are to be kept impeccably pure and absolute celibacy is practiced.

Total abstinence from all vices like alcohol, tobacco and non-vegetarian food is stipulated. Personal adornments, hair cutting, shaving, etc. Devotee is expected to pray daily in the mornings and evenings after taking bath. Prior to leaving home for Sabarimala, the Irumudi is filled at the temple or in ones own pooja room. Irumudi is carried on the head with due reverence.

Irumudi Kettu is divided into two parts. The front pouch and the rear pouch. The front portion is meant for stocking pooja articles such as coconuts filled with cow ghee, camphor, unboiled rice, plantain kadali , aval flattened rice , pori, sandal paste incense sticks, vibhuti sacred ash , kumkum vermilion , turmeric powder, jaggery, kalkkandom candied sugar and coins for dakshina.

The rear pouch of the Irumudi Kettu contains consumable edible items which are used by the pilgrim for his personal sustenance during the journey to Sabarimala and back. Minimal bedding like blankets or bed sheets can also be carried. These can be used as a cushion on the head. When the pilgrims leaves his home for Sabarimala, he breaks a coconut on a stone near his door step. A lit oil lamp is generally placed on this stone.

Till the pilgrim returns home after the pilgrimage, one of the family members ritually lights this lamp at dusk, and allows it to remain lit for a couple of hours, in a gesture of prayer for the well being of the pilgrim and his safe return. That signifies the last ritual of the pilgrimage. Now think can I woman observe 41days of vratham? It is not possible due to their 25days menstrual cycle. This is one main reason woman decided not to go to this temple.

This is is reason woman of ages 10years to 50 years are not allowed to the temple. The decision not to go is made by the woman. Woman are the major devotes of swamy ayyappa though they are unable to visit the temple they do pray at home and visit local temples in their cities during other days. Now think how difficult is this vratham or ritual and why few girls who are either Christians or Muslims want to visit this temple like a tourist place or beach knowing very well the rules,traditions of the temple.

Think why they want to do this unless they want to create a division among the young minds of Hindus? Is this another plot y to convert Hindu by first dividing them? Why would a young girl dedicate all her time just to create this mess unless she has the financial support of few big groups and what is their interest? Who are the groups behind this crisis? Media is one having a field day? As he moved in the direction of the voice he found a resplendent and helpless infant there.

Hence Ayyappan is also named as Hariharasutan Sutan meaning Son. Manikantan disappeared to protect the kingdom. The king took a decision that he would not eat anything till Manikantan came back. Then Manikantan gave a darshan to the king. The king requested Lord Manikantan to allow him to build a temple and dedicate it to him and the Lord assented.

Manikantan then enlightened the King on the path of attainment of Moksha. The Lord shot an arrow that fell at the top of Sabrimala and told the King that he could construct a temple at Sabarimala, north of the holy river Pampa and install His deity there. The deity for installation was prepared by Parasurama, believed to be an incarnation of Lord Vishnu, and was installed by him. Knowledgeable priest selects the stone size color and purified it with prayers and rituals. The sacred artists carves the murthi over many years keeping the picture of the god in his mind.

The priest picks an auspicious date and time and prepares the place for installation of murthi Many yantras sacred books are placed below the pedestal where the murthi is to be installed. The priest then performs many rituals,prayers with mantras and installs the murthi and does many abhishekams to the murthi completing its installation.

The god inside the priest gets transferred inside the murthi giving life to the murthi. The prayers and rituals also help to please the god to enter the murthi and be there as the real god. After prana prathista the prana life force gets transferred into the murthi to make the murthi the real god. Swamy Ayyappa is the real god in the Sabarimalai temple and NOT some statue like other religions think. To Hindus its their real god there. In Hinduism God is omni present and hence their god is in heaven,in humans,in temples,in all living creatures.

In Christianity and Islam their god lives in heaven and NOT in their churches or mosques this is the difference and a fact. It also creates downward force it is known as negative energy during menstruation. Prasuti vayu is a downward force where the head of the baby comes down during 7 th month of pregnancy. Temples have very high energy and upwards force. This is the main reason woman during menstruation should not go to temple due to the negative down ward force will react with upward force of temple and make the menstrual blood to go back into the body in opposite direction and can cause tubes of uterus closed leading to infertility.

To visit Sabarimala temple one has to observe 41 days vratham austerity. Body takes 21 days to recycle our cells which means in 41 days it completes two recycling of cells of the body purifying our body and mind. Woman cannot observe these 41days vratham due to their menstrual cycles and hence should not enter the sabarimalai temple.

Woman do not get married during menstrual cycle due to wedding rituals to be performed which involves repeating powerful mantras. There is a powerful Sri Chakra in Sabarimalai temple which must be seen only after observing 41 days vratham austerity and woman cannot do this is one more reason not to visit the temple. Think why in any controversy there is always a Christian or Muslim involved who want to change a Hindu religious tradition or ritual?

NRIs around the world must know that whether you are a Christian or Muslim or Hindu the great Maha Bharath India is the only country in the world which will welcome you with open arms. Prana Kishore Bommireddipalli a person of Indian origin is a singer composer producer based in USA who developed Prana Music where he mixes Mantras and Chants with real sounds of River Ganga, Temple Bells, Birds with amazing effects combined with symphony of Indian and western instruments to appeal to the NextGen and people of all ages and music tastes.

He is renowned for his melodious divine voice and is a true devotee of Sri Rama Hanuman. In few web sites due to their file size limitation and over 5 hours duration you will find this song in two parts as follows:.

Singing along with me will help you learn them and even pronounce them perfectly. Who Iam I? Why Iam I Born? What Is the Purpose of this Birth? What are your duties and responsibilities to be completed in this Birth? Self-Motivation and Strength that you will succeed in everything in your life and career. Healing Mantras and Miracle Chants will help you experience Happiness and Heaven as you listen to this song.

Why this one song is composed and sang for 5hours 15 minutes 50 seconds duration? There is no time for anyone to search over 75 to mantras and chants at various places to listen and learn one by one. This is just one long song contains everything you need to know. You can listen in your car or home or work or in trains or Airports not only your time will move fast, you will also utilize your time usefully and at the end notice changes in you which you will be surprised.

Playing the song in your home daily will increase the positive energy in your home removing the negative energy. The subconscious listening while you work in your home will have an immense effect on you within you without your knowledge and you will see the change in 5days that you are happy content and full of energy to do more to your life.

Listen at Airports,in flights,in trains and watch how your time passes with a purpose. Please always listen through head phones or phone ear buds or surround sound speakers to feel the effects of the music, mantras and chants. Mantras and Chants selected are very powerful and more you listen the more changes you feel within you. The best way to learn the mantras and chants is to look at the lyrics and observe how Iam pronouncing each word. Notice how Iam singing with no stress in my throat.

Notice how Iam breathing while singing. Then sing along with me next time. Finally sing alone the mantras and chants. You will be shocked how you can sing perfectly with right pronunciation in days for smaller mantras and within 21days for longer mantras chants. They will make you a good singer such is their power.

I composed and sang the mantras chants and recorded them in HD specifically to make it easy for you to learn and sing fast and enjoy the powers of the mantras and chants. Singing over 21 times removes this fear. Observe the discrete gaps I give between each mantra chant while singing.

Sing over 21 times to breathe freely and sing. This improves as you listen more and sing along with me. Its ok to feel the beat with your hands as you sing. Again it becomes easy if you sing along with me. Mantras and Chants selected in this song though, you may think some are common or known to you. What you may not know is that healing powers of the mantras comes from the way you pronounce them perfectly and how you sing them. Mantra and chant differ here how you sing them.

How the power multiplies by repeating the mantras be it 3 times or 5 times or 21 times or times or times. This is reason I have selected few mantras and repeated them times but each time differently though you may not notice the difference. Prana Healing Music Therapy is developed by me by mixing the most powerful mantras with real sounds of Holy river Ganga,Temple Bells in real temples, and birds and effects like rain.

The choice of Raaga and Thalam rhythm in my composing makes the song unique together with use of melodies Indian and western instruments. My voice flows as I sing thinking of the God. To people with extreme problems be it physical, emotional or psychological like PTSD and similar kind I recommend the following:. Choosing the sitting position in the right furniture or just sitting on the floor touching the earth or floor.

Start listening the song but do take a break for 5 minutes every 30 minutes and break for 20 minutes after 2. Wash your face with cold water during this break. Continue after the break till you complete taking 5 minutes break after 30 minutes. Breaks are not a must and if you like to continue listening do it and take break when you want.

At least ensure you finish listening to this song in 2 days maximum first time. When you listen, the song will take you to a different world of your own where your body, mind and soul is at peace with yourself and you experience total inner peace and silence with your mind blank. Its as if you are in a meditative zone. Yes, you will be in meditative zone wondering why you feeling happy. Many experience tears rolling their eyes this is normal and allow them to roll.

This song is my personal journey. This is no way different from your journey in whichever country you live-in. The journey of my inner struggle in search of the external truth in this world. What is the purpose of my Birth? I learnt through lessons from my life that we all live in three worlds. First Internal World, the real you, your family. Second the External World, what we do or better known by the job we do our occupation and friends.

We all connect with the universe, earth and nature because they help us survive in this world by providing oxygen, sun light, moon light, food from the earth, and water through rains. It looks simply but this is your world. Whether we believe in God or not we all have two most important wishes in our life.? Now how can our wishes be full filled in this birth? I looked at what happened when our universe was created. When our universe was created we learnt that we first heard a sound.

The very first primordial sound we heard when our universe was created was the sound of Om AUM. This is the same sound which unites our body mind and soul finally with the God. Our Life is nothing but a combination of sounds. Life starts with the sound of baby crying at birth and people around smiling. Life ends with the person passing away laying with a smiling calm face and people around crying.

Life Starts with Om and ends with Om. Om is the breath of our life. When you sing Om, you can feel your breath and each person experiences this feeling differently due to their unique DNA. This is what makes you a special person one of its kind in the world. I was able to relate to various sounds because I learnt to play Tabla, from a blind teacher. Tabla is an Indian rhythm instrument played with both hands using both the right and left side of the brain. I learnt to sing compose in multiple languages like Sanskrit, Tamil, Telugu, Hindi, and Awadhi since the sounds were unique and had different impact in each language due to their words.

I noticed these sounds of mantras and chants had healing powers on our body mind and soul. This is how my relationship started with the sounds. The miracles of the chants are due to their association with the creator the lord.

Sri Krishna the supreme God who took the human form to make us realize the need for a God in our life. I decided to virtually travel the path Om Traveled throughout India through various holy cities, holy rivers, holy mountains and holy temples through this song. The journey starts with first singing or listening to Om the mantra for meditation. This is a soul purifying mantra followed by mantras on all the gods ends with the most important sloka from Bhagavad Gita -Puthra Dhara.

Mantras are powerful sounds which can make you experience miracles. When you hear them, you may think each mantra sounds same but if you listen closely you will notice each time its sang or rendered differently. This means same mantra repeatedly different ways for maximum impact and experience in your body and mind and this is main reason for amazing problem-solving capabilities of the mantras and miracles.

You will hear many powerful mantras on various Gods repeated times and even times and ends with again Om. Life begins with Om Life ends with Om. The universe which was created ends one day to create a new universe again with the sound of Om.

We start to respect all living beings elevating our self into a spiritual human being. There are estimated 8. You being born as a human among 8. Is what makes you special, unique as proved by DNA since only you have it. People who had more bad karma then good karma are born as other living species other than Humans.

You are born based on the good and bad karma of the previous birth where you did more good than bad and you still have certain duties which you need to do in this birth as defined by the purpose of your birth which you will discover slowly. You are born to Give life, Save Life and not to take any Life including your life. Your purpose of life is to help others by serving God and strive for the happiness of all human being and living species till you attain Moksham Salvation by surrendering Saranagathi to the God.

How you balance the four is most important aspect of your life which makes the difference between success and failure. Is there a manual I can follow how to live a truthful good life and how to solve our problems? Bhagavad Gita is the manual given by Sri Krishna him self knowingly that life during kaliyuga will be very difficult with every one experiencing unimaginable problems.

I experienced Happiness after the mantras 1 to 63 the last mantra from Bhagavat Gita teaches about detachment and that this life is nothing but one sweet dream from birth to death which is such a blessing from the God. I noticed the 10 heads of Ravana are no more. I was at the gates of Heaven. Standing there was Chitra gupta the one God who keeps accounts of good and bad done by all of us and he decides who goes to Hell or Heaven. I then realized Loka Samastha Sukhino Bhavanthu meaning not only I should be happy but I want all living beings and all living creatures to be happy and be in heaven.

I finally wanted Shanthi Peace Inner peace and outer peace in the universe. Search for Prana Kishore Bommireddipalli in your country in the following sites:. Join me in this journey to regain Faith in God to achieve everything, if we just have Belief and Hope through prayers, mantras while protecting our Sanatana Dharma which gave us everything.

This album has 8 powerful Maha Lakshmi Mantras. Please listen to them every Friday or play them in your house for the blessings from Maha Lakshmi. Morning Mantra on bed looking at both Hands to believe in your self for the right attitude and actions to succeed Karaagre Vasate Lakshmi. Morning Mantra on bed before getting down, praying mother earth to forgive you for touching her with your feet gives you patience Samudra Vasane Devi. Mantra in the shower acknowledging critical role of water in our lives As sacred as from sacred rivers Gange Cha,Yamuna chaiva.

Before bathing, the Hindus acknowledge the critical role of water in their daily lives, and the sources of water, the sacred rivers. Mantra to pray holy places, holy deities and holy Vedas for confidence and to remain as pure as Tulasi in everything Tulasi Mantra-Yen Moole Sarvatheerthaani.

Mantra to lead you from untruth to truth,darkness to light,death to immortality Asathoma Sadgamaya Mantra. The Mantras start with real sounds of holy river Ganga and Birds as Prana Music Therapy and to feel the effects please listen with head phones or ear buds of phones. Sri Rama and Sri Krishna are the worlds two sweetest and powerful names when you say the word in any language, when you sing the word they become even more melodious to hear.

I noticed this personally during music composing and same does not happen with any other word or name. There are problems in our life which are beyond our strength to solve them. But then what is the solution to such problems? Prana Kishore discovered that for over years people in India have been using Nama Japam repeating Gods name and Likitha Japam writing the Gods name as a powerful tool to control our mind to take positive decisions and use the power of the Gods name itself to solve our problems.

Rama Koti means writing name of Sri Rama Jayam 1 crore times? Is this really possible? How many years does it take? Did Mahatma Gandhi Use this as a tool to think strategies to win over the British to get freedom to India? Why is there a myth that Sri Rama Jayam must be written only by old people? Rahul started writing Jai Shree Ram at 9 years and finds it of great help to focus and concentrate and do well in his studies.

Video has evidence to prove that writing Sri Rama Jayam or Jai Sri Ram will solve your problems in your life and make all your wishes come true. The 3 Powerful words Sri Rama Jayam has helped and is helping millions for last years in india. Iam personally grateful that our next generation Heros Sri Rahul and Shriyaa have taken interest from child hood and all the credit goes to their proud parents Sri Ranjith and Smt Sree Devi ji for raising their children in divine environment from child hood.

Rahul Ranjith 9yrs Rahul Paintings. Shriyaa Ranjith 3 Yrs Shriyaa Paintings. Shriyaa Paintings. Rahul Ranjith 9yrs. Please do not get stressed about choosing goal no 6 and feeling you may not complete it. Please choose a goal which you are comfortable and start writing. Listen to your inner heart for the right answer about your goal.

You will be right. Just ask the priests. You can also make like a garland and place it on the idol. It will be great if you can complete for your 60th Birthday. This is the gift to yourself and from you to Sri Rama. This is your Golden moment. Close your eyes and imagine that day when you will complete this and how happy and content you will feel. This means you need to start writing when your 30yrs to complete by 60th Year. This means you need to start writing when your 50yrs to complete by 60th Year.

If you start when you are 60yrs you will complete when you are 70years. Sri Rama Jayam Blank Format of 30 lines. If you have any questions please reach me though contact me form at my site,I will personally reply to all your emails. Also if you want to involve your children in my future videos and music. Lets see if he can serve that in Americ a.

This has helped me and is helping me even now. This question was asked to me and I will reply to the best of my knowledge giving practical examples to help you understand and apply to your life. As we grow up we are introduced to Gods so that our Gods can help solve our problems which are beyond our parents ability to solve the problem. Praying is different from believing and praying.

He did and went to Tirupathi and put the money in Hundi. But He does not pray Balaji and does not believe in him except that he will give him profits. One year he made huge losses he moved to a different god as a partner and his losses continued. Then he asked me which puja to do to regain his loss and make huge wealth. I told him remove all partnerships walk to Balaji hill and come back and pray daily at home morning and evening sincerely and he will get profitable.

Yes he recovered his losses and made profit. Here Business man got the blessings only when he surrendered to Balaji and not for wealth. This is an example of Praying for your wishes,without believing in the God. There are so many who visit temples like a picnic,donate money to temples to show off their wealth but deep inside they do not believe in God. They think their success is due to their education and talents and NOT due to God. They are also not atheist.

These kind of people mostly surrender to God only in time of crises when it comes to their health related problems when they are told there is no cure for their disease like cancer. An well established lady of 70 years who does not believe in God and attributes all the success in her life to her skills once asked me what she needs to do to go to heaven. I advised her to pray,visit religious places like Kasi,do vratas,pujas at home and she replied she has no time for all this and she wants some easy ways.

I told her to write Sri Rama Jayam daily 5 words till she completes She wrote it and came back and said she liked it very much since it gave her inner peace. I told her to write , times. She wrote and again came back and told me she is very happy now and has no fear of death due to old age.

She asked me again what else she needs to do to go to heaven. I told her going to heaven is based on her past life karma and present life karma and if she has lead a good truthful life she needs to surrender to God believing only in God. She again asked me what she needs to do. I told her you are already doing it when you started writing Sri Rama Jayam when you were thinking of Sri Rama.

I advised her to write Sri Rama Jayam as long as she can every day as much as she can till she complete 1 crore Sri Rama Jayam. Good news. She told me she completed writing 1 crore Sri Rama Jayam and now she feels she is connected so much with Sri Rama and All gods.

She read Ramayanam and Gita and she visited most important religious pilgrimages and she told me she is no longer worried if she will go to heaven or hell and Her Lord. Sri Rama will protect her and take care of her. I will visit your Temple Tirupathi once a year or after my problems are solved. They make a wish and once it comes true they visit Tirupathi TTD. This is the God for various reasons you like and have been praying in addition to your family God.

Example Sri Hanuman and my Family god is Balaji. You may have one family god and many Gods you like. This is most common situation. Gods are like our subjects we read. We cannot say I will read only English and will not read Maths or science or history. Rama,Krishna and Hanuman list is bigger than this. Why we need to pray these Gods and in what form we need to pray will be a separate chapter and Blog. Villagers have village gods mostly Amman female Goddess who are protecting the village crops,people from deseases etc and blessing them with rain.

They surrender to village gods to protect them. They pray to Family god and also Ishta devatha God of their choice. You need to surrender to one God or all Gods necessary based on the type of crisis at that moment based again on your Belief on the God or Gods you believe.

I have this habit or prayers of visiting Tirupathi temple once very year and have been doing this from my child hood days. I also have this habit of taking someone with me when I visit TTD. I do this since they too can experience positive turning point in their life like me. On one occasion i went with my sister in laws and totally we were 13 members and reached Tirupathi and the person who was supposed to help me with darshan was sick an could not do anything.

It was 10pm we were all waiting outside the entrance. I tried called all my contacts met many officials in TTD nothing worked. I told my wife to be with her sisters and I went alone into the crowd with full confidence that some miracle will happen to me. I prayed Balaji Family God with few mantras. I prayed Sri Veeranjaneya swamy with few powerful mantras and prayed I must have the darshan of Balaji and please do not send me back since that has never happened in life, going to Tirupathi and returning without seeing the God.

Sri Veeranjaneya pose is the most powerful poses of all Hanuman and the pose is with Gadha ready to fight the battles for you. My most favorite god who blessed me with over miracles. He said he wants 4 laddos. I told him sure he will get them. We became friends while walking to the temple, I asked him How come he has come alone and wanted 13 tickets a odd number mostly it will be He told me he came with a big party for a wedding everyone is sleeping tired and he had one darshan morning and he wanted second darshan now having come all the way from north India.

In the next one hour we were inside the temple and had a beautiful darshan of Balaji. I gave him a bag full of laddos. He opened the bag and was so Happy. He said he wanted only 4 laddos. I told him I kept 4 laddos and gave him 22 laddos for his family and wedding party. His name is B Guptha Balaji Guptha. I surrendered to 2 Gods. He surrendered to His God. We both met and our prayers helped 12 other members who came with me.

This is power of our prayers. God comes or sends ordinary people,total strangers to us in crisis to do extraordinary things or miracles for us. She prays, believes in God but did not know what to do in such crisis. I advised her and told her nothing to worry and everything will be fine and normal with prayers.

I gave her,the first sign of Hope and support This is reason we should always speak good positive words. Then I told her to do Maha Mrityunjaya Homam at home in her husband name star etc in her home or temple. I also told her to read the Maha Mrityunjaya mantra times a day and write the mantra and leave it below his pillow in hospital and tell him that mantra of Lord Shiva will save him.

The I told her to play the Mantra audio daily morning and evening along with Hanuman chalisa both my songs since they have sound of holy river Ganga in them. She also played Vishnu sahasranama. Plus I advised her to repeat few more mantras of Dhanvantri God of Health. I told her to visit Hanuman temple daily from hospital and on 21st day perform Honey abhishkam to Hanuman and Abhishakam to Shiva Lingam. During the 21 days his progress improved showed signs of recovery and tests results reducing and he was able to walk on 21st day.

I advised her how to surrender to Lord Shiva with his most powerful mantra Maha Mrityunjaya Mantra and even did homam to invoke his blessings. This we combined with Prayers to Hanuman plus temple visits. This works. Few people experience miracles but they want to use those miracles and publicize it to collect donations and become rich promising of building temples which will bless you.

It is not whether I experienced miracles in my life, It has been my mission that everyone must experience or more miracles in their life just like me. All you need to do is just donate your TIME for yourself, listen to my music, follow my advice and watch the miracles happening to you. Share this with your family and friends so that they too can experience miracles. Once you learn them,pl share with your family and friends. Pl subscribe to my channel to bring more life changing stories.

Thank you for watching. The most powerful Gayatri Mantra has been repeated times to make it even more powerful for the listeners. You can feel the Vedic Healing Vibrations in your body and mind working to remove your stress,anger,lower your BP and give you total peace and happiness. Pl listen to this HD surround sound recording with your eyes closed and in head phones or ear piece of your mobile phones for maximum effect.

Oh dear Maata Annapurna, you are the divine consort of Lord Shiva, you are the personification of copious food, kindly grant us alms along with eternal wisdom! Hence the donor of food is the giver of life and indeed of everything else! So, one who wants well-being on this earth and beyond , should make special efforts to share food with others!

Hindu philosophy and religion which is a combination of many traditions and cultures is closely associated with the Nature that plays a major role in performance of many festivals. Hinduism strongly believes in Puranas and Vedic principles that become the guiding factor for performance of these festivals and sacred rituals. The main purpose of all Vedic rituals is ultimately to please the lord and the benefits of which are bountiful.

As long as the vow is to perform a sacred and pious act it would definitely yield positive results and would bring pleasing rewards. Pujas and dharmic activities go a long way in developing the mind frame. It is also believed that they generate a lot of positive energy that helps one in the struggle of life,control over wandering mind, discipline of life and does a lot of good to the physical as well as the mental abilities of an individual.

We all know that we have 12 months in a lunar calendar starting from Chaitra to Phalguna. Out of these 12 months 6 months starting from pushya when Sun enters Makara Raasi to jyeshtha falls under Uttaraayana while 6 months starting from Aashada when Sun enters the KarkatakaRaasi to Margasira falls under Dakshinayana. Uttarayana is the day time and Dakshinayana is the night time for Devataas. As per the time element,one year for human beings is equivalent to one full day for Devataas.

Similarly one month for human beings is equivalent to 1 day for Pitru Devataas out of which Shukla Paksha waxing moon days 15 days is day time and Krishna Paksha waning moon days 15days is the night time for Pitrus. Fire, illumination, daytime, fortnight before the full moon and Uttarayana are the paths for liberation.

It means these are the periods or ways for spontaneous positive thinking and spiritual growth. So all concentrate and perform their personnel rituals more during Uttarayana only. In order to give significance and importance for performing sacred and pious deeds during night time of Devataas, Lord Varaaha gave a boon to Raatri Devataa that, the following four months Shravana, Bhadrapada, Aaswayuja and kaarteeka would be very holy and dear to him. These four months are called Chatur- maasa.

Although, the word chaturmasya means four months of duration, it is performed for two months only, taking fortnight as a month as per the Shastras. Deeksha means making a vow to perform austerities observing strict celibacy, avoiding prohibited foods,drinks, actions, unnecessary talks and most importantly dedicating ones self totally for Daiva chintana for full two months.

With out any discrimination of age,gender,ashrama and caste this Deeksha can be performed by one and all. Dear fellow devotees, in this competitive world can an ordinary person truly afford to pretermit responsibilities for such a lengthy extension of time? Then which is the next option available for us to accomplish the same divine fruitions with out having to suspend our regular unavoidable activities?

The only answer by all Shastras is to approach and offer as much sincere service to Yateeshwaras during this holy period every year. Such Ascetics suspend their travel during that period, they do not cross the border of the city where they are sojourning. The learned Yateeshwaras engage themselves in teaching and offering discourses for the benefit of their disciples and people in general.

It is believed and experienced that the place where these selfless Yateeshwars stay and perform Chaturmasya Deeksha will flourish in wealth,prosperity and spiritual life. Powerful Mantra to liberate you from death,bondage of attachments for sake of immortality Shri Maha Mrityunjaya Mantram-Tryambakam.

Prana Kishore sang and composed this Powerful Mantra and sang for times. This audio is 32 minutes long and will help you to pray,meditate to solve your critical problems. People have used this mantra to get jobs,get married soon,solve family problems and most of all help critical patients in hospital to recover and go home. Repeating the mantra makes it even more powerful. Listen to Prana Kishore and you can easily learn this mantra and sing on your own.

Today is Bhagavad Gita Jayanti. Which means today is the day when Bhagvad Gita was spoken by Lord Shri Krishna to his very first deciple in the form of human i. Tomorrow Bhagavad Gita will complete years. The Bhagavad-Gita is the eternal message of spiritual wisdom from ancient India.

Because of benedictions given to King Kuru by Brahma that anyone dying in Kuruksetra while performing penance or while fighting in battle will be promoted directly to the heavenly planets. The Mahabharata is the most voluminous book the world has ever known. The Mahabharata covers the history of the earth from the time of creation in relation to India. Composed in , rhyming quatrain couplets the Mahabharata is seven times the size of the Illiad written by Homer. Vedavyasa is the divine saint and incarnation who authored the Srimad Bhagavatam, Vedanta Sutra, the Puranas, composed and divided the Vedas into the Rik, Yajur, Artharva and Sama Vedas, and wrote the the great historical treatise Mahabharata known as the fifth Veda.

II that the fifth Veda written by Vedavyasa is called the Mahabharata. The Mahabharata has no restrictions of qualification as to who can hear it or read it. Everyone regardless of caste or social position may hear or read it at any time.

Vedavyasa wrote it with the view not to exclude all the people in the worlds who are outside of the Vedic culture. He himself has explained that the Mahabharata contains the essence of all the purports of the Vedas. This we see is true and it is also written in a very intriguing and dramatically narrative form.

The Aryan invasion theory has been proven in the s not to have a shred of truth in it. Indologists the world over have realized that the Aryans are the Hindus themselves. The Bhagavad-Gita is composed of Sanskrit verses contained within 18 chapters, divided into three sections each consisting of six chapters. They are Karma Yoga the yoga of actions. Bhakti Yoga the yoga of devotion and Jnana Yoga the yoga of knowledge. According to specific astrological references in the Vedic scriptures, the year B.

If calculated accurately it goes to years from today. According to the writings of both the Greek and the Romans such as Pliny, Arrian and Solinus as well as Megastathanes who wrote a history of ancient India and who was present as an eyewitness when Alexander the Great arrived in India in B.

This also follows the Vedic understanding. This was only years after the translation of the King James Bible in The Bhagavad-Gita was translated into Latin in by Schlegel. It was translated into German in by Von Humbolt. It was translated into French in by Lassens and it was translated into Greek in by Galanos to mention but a few.

The word Srimad is a title of great respect. This is given because the Bhagavad-Gita reveals the essence of all spiritual knowledge. Accurate, fundamental knowledge about God, the ultimate truth, creation, birth and death, the results of actions, the eternal soul, liberation and the purpose as well as the goal of human existence. Play this mantra on Diwali day,in Weddings and all Functions.

Mantra Gives Patience to Start the Day. We should also eat food less like the prasad to be in good health. How was the name Diwali formed? What is the meaning of Diwali? It is also celebrated by Jains and Sikhs. In which countries is Diwali celebrated?

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Lux autorent tallinn He sustains anyone who comes to him for help. And she is there on the jewel he wears, as if their images of one another that had been held inside them had come out clearly, and were mirrored. Hardy gives a full treatment of the Alvar tradition. SSand see Index of Epithets. SarkarB.
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