Friday, November 1, 2013

Shivaratri

Shivaratri

Aspects of Shiva

Shiva has two aspects, the Unmanifest and the manifest. The transcendental, eternal infinite field of all energies (Shakti) as the source of creation is the Unmanifest Shiva.
Upanishads describe ‘SHIVAM SHANTAM ADVAITAM CHATURTHAM MANYATE SA ATMA SA VIGYAYAHA’. The Shiva, which is tranquil, unified and non-dual beyond the three realms is verily the ATMAN, which must be known and experienced in our consciousness.
The manifest aspect of Lord Shiva is SHAMBHU, SHANKAR and MAHADEV as one of the lords of TRINITY, who dissolves the precious state to enable new creation of Brahma. He is the fountainhead of all esoteric knowledge of yoga, Tantra and occult traditions. He is associated with cosmic dance of NATRAJ – TANDAV.
Lord Shiva – NATARAJA - is the master of dance. Shiva’s dance indicates a continuous process of creation, preservation and destruction. The Damaru (drum) represents the principle of shabda (sound) and hence akasha (ether), which proceeds immediately from the Atman and is responsible for further creation or evolution. Fire represents pralayagni, the fire that destroys the world at the time of dissolution of the world. Thus Damaru and fire represent the continuous cycle of creation, preservation and destruction. The other two hands indicate that one who takes refuge at the feet of the Lord will have nothing to fear. The Apasmara-purusha on which Shiva is standing symbolizes ignorance, which makes us lose our balance and consciousness. He is trampled upon by the Lord for the good of the devotees.

Ayurveda Takes Care of You...: SHADRASAS(SIX TASTES) – A WAY TO POSITIVE HEALTH

Ayurveda Takes Care of You...: SHADRASAS(SIX TASTES) – A WAY TO POSITIVE HEALTH

Thursday, October 31, 2013

World Peace News: Top Stories

World Peace News: Top StoriesMaharishi described Dhanvantari as an aspect of the level of total intelligence, total Natural Law, he said. 'It's that aspect whose vitally connects the infinite, and infinitely powerful, unmanifest source of creation with the manifest expression of that source, which governs the entire universe. . . . 

'Dhanvantari is capable of really being the custodian of health, as well as the custodian of wealth, and the custodian of wisdom. In the great gift that Maharishi gave to the world, which is the promise of Raam Raj,* he not only awakened the knowledge ofDhanvantari, and the enormous significance of today, but he gave the world the most sublime practical programme to accomplish the fulfilment of that level of experience for everybody everywhere.' 

AGRICULTURE | Global Country of World Peace

AGRICULTURE | Global Country of World PeaceUtilizing Vedic Sounds to Awaken the Intelligence of the Crop
It will also be the joy of the farmer to see the health and vitality of his crops growing through the nourishing sounds of Veda and the Vedic Literature, and their nourishing effect will bring the unseen quality of Natural Law to blossom in the crop.
In Maharishi Vedic Organic Agriculture the farmer uses the sounds of Veda and the Vedic Literature to directly enliven the holistic and specific Laws of Nature responsible for the growth of the crops. These Vedic sounds have been preserved throughout the ages by the traditional Vedic families in India, and today are recited by the Pandits just as they were eons ago.
Maharishi has revealed that these sounds of Veda and the Vedic Literature are the reverberations of Natural Law itself. The Vedic sounds we hear the Vedic Pandits chant are exactly the sounds made by the Unified Field when it interacts with itself, and begins to vibrate in the basic impulses of Natural Law that administer the universe.
In Veda and the Vedic Literature, it is the sound value of the Vedic recitation that is given importance rather than the meaning. This is because the sounds of Veda and Vedic Literature are the reverberations of Natural Law and have the ability to enliven those specific laws in the environment. Thus we can use the Vedic sounds directly in promoting those Laws of Nature which are responsible for agricultural growth and development. Maharishi Vedic Organic Agriculture is that agriculture which is nourished by the Vedic vibrations—the sounds of the Veda and the Vedic Literature.

Monday, October 28, 2013

saptakam / History of Indian Classical dance

saptakam / History of Indian Classical dance

History of Indian Classical dance

Page historylast edited by Ajey Gotkhindikar 3 years, 6 months ago

 

सप्तकम्

SAPTAKAM
  
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History of Indian classical dance

Dancing is the natural expression of human feelings. It is a rhythmic movement of body in pace with the music accompanied. Many religions like Hinduism, Buddhism, etc use dance postures in the shrines, which itself depicts the importance of dance in worship.

The Indian clasical Dance has a story of its own about its evolution. Lord Indra was worried about the people who were drifting away from the right path. He consulted Lord Brahma to overcome his worries. Lord Brahma said that the four Vedas- Rigveda,Yajurveda, Samaveda and Atharvaveda- were created for the sake of man's wisdom. Lord Indra was not at all satisfied and insisted upon having a fifth Veda, which was pleasing to the eye and ear as well as constructive and entertaining. Lord Brahma made out a fifth veda- the Natyasatra- out of the four vedas in which he used speech from the Rigveda, music from the Samaveda, expression from the Yajurveda and Rasa potrayal from the Atharvaveda. He taught Natyasastra to Sage Bharata and ask him to propagate it on earth.

The dance heritage of India is at least 5000 years oldA dancing girl figurine was found in the ruins of Mohenjodaro and is dated approximately 2nd Century B.C. Many group dancing sequencesare depicted in exquisite rock paintings of Bhimbetaka caves of Madhya Pradesh. The apsaras (Celestials) dancers are carved at the gateways of  Sanchi. The wall paintings of Ajantaand Ellora, the sculptures of Khajuraho, the temple walls of Hoysaladynasty, stand ample evidence for popularity of Indian dances from ancient times.

Dance in Indian Society


Shiva, the Lord of dance is said to have created the Universe with hisAnanda Tandavam,or the dance of joy. It is He we see dancing in the rise and the fall of the waves in the oceans, in the volcanoes and the earthquakes, in the rotation of the planets and the stars, in the lighting and the thunder. All movements within this cosmos is said to be His dance.
Nataraja, the dancing Lord Shiva, is the supreme manifestation of Indian dance. The moon which he adorns in his head is the symbol complete control of senses. The serpents wound around his body is the proof of his complete control over vital life forces. His foot raised high over the wicked demon, a symbol of triumph over  the ego.

The Indian dances have sprung from the religious urges of  her people. Its thematic contents are based on the rich mythological lore of the country. The dance technique is based on a few ancient treatises, like the Natya Shastra of  sage Bharata, which were written nearly two millennia ago. The Indian dances consists of three distinct types. "Nritta" is pure and simple dance with movements of body and limbs. "Nritya" is linked with facial expressions, hand gestures and symbolic body poses. Through facial expressions nine emotional moods or Natya -Rasa can be depicted. They are Raudra( Anger),Bhayanaka(fearful), Shringara(erotic mood), Veera(valour), Hasya(humour), Karuna(pathos),Adbhuta(wonder), Beebhatsa(disgust) and Shanta(peace).

"Natya" has the elements of a drama which is introduced through the use of spoken world.  All the types involve the use of "mudras", which are well developed types of gestures during the dance. The dancers use their entire body to communicate with the audience.

The major Indian classical dances are: Bharata Natyam, Kathakali, Kathak and Manipuri, Kuchipudi, Odissi and Mohini Attam. In addition, there are innumerable folk and tribal dances spread all over the country.

Enjoy reading,
Dhanyabadante,
Sohini Chatterjee

Sunday, October 27, 2013

Harmonist | A Transcendental Dialectic

Harmonist | A Transcendental Dialectic 

The Taittiriya Upanishaddescribes parabrahma as rasa: raso vai sah (Taittiriya, Ananda Valli, 7). Rasa is concentrated ananda or bliss; ananda in its concentrated form assumes a figure. The figure is the figure of Sri Krishna. Ananda-brahman is the formless expansive glow ofparabrahma, just as moonlight is the formless expansive glow of the moon. In Ananda-brahman rasa is dormant—still and motionless. It is not rasa in the real sense. In rasa-brahman orrasa as Sri Krishna, it is dynamic, restless, effulgent, ever-flowing, and ever-growing. It is astonishingly new and relishable—passing every moment beyond itself to new levels of rasa-consciousness.
Krishna is rasa itself. He is both rasa and rasika. As rasa he is the highest thing to be relished and asrasika he is the greatest enjoyer of rasa. Rasa is dynamic because it is the essence of love. Love is never satisfied with itself. The more the love, the more the longing for it. The dynamism of rasa makes Krishna desire to revel ever and ever more in beatific pastimes of love. But this is not possible if Krishna remains the Supreme Being who is one without a second, or the lone rasika who enjoys his own rasa. Therefore the unity of rasa and rasika in him bursts and blooms into the duality of Krishna and Radha. Krishna is personalized rasa and Radha is personalized bhava, or pure and selfless love (prema) at its highest. Loving communion between the two generates higher and higher dimensions of rasa.