राजा इक्ष्वाकु

राजा इक्ष्वाकु: वह वैवस्वत मनु के पुत्र थे, जिन्हें वर्तमान कल्प (मनवन्तर) का पहला मानव माना जाता है। इस प्रकार, इक्ष्वाकु मानव जाति की प्राथमिक पीढ़ियों में से एक थे। "इक्ष्वाकु" का शाब्दिक अर्थ संस्कृत में "गन्ना" होता है। कुछ पौराणिक कथाओं में उनके जन्म को राजा मनु की छींक से जोड़ा जाता है, जबकि अन्य संदर्भों में यह नाम उर्वरता और समृद्धि का प्रतीक माना जाता है। उन्हें एक धर्मात्मा और कुशल प्रशासक माना जाता था। उन्होंने अपने राज्य में वैदिक धर्म और व्यवस्था को स्थापित किया। उन्होंने कई यज्ञ किए और ऋषियों का सम्मान किया। उनके वंश में आगे चलकर राजा हरिश्चंद्र, राजा सगर, राजा दिलीप, राजा रघु और सबसे महत्वपूर्ण, भगवान श्री राम जैसे महान सम्राट हुए। संक्षेप में, राजा इक्ष्वाकु वह नींव का पत्थर थे जिस पर बाद में रघुवंश (सूर्यवंश का एक और नाम) की गौरवशाली इमारत खड़ी हुई, जो प्राचीन भारतीय इतिहास में आदर्श शासन और धर्मपरायणता का प्रतीक बन गया। Let us know how you liked this post – comment below! xoxo

holy Bhagwad-Geeta, Janmastami, Lord krishna in my niche

सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 38||
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BG 2.38:Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.

commentary:Having motivated Arjun from the mundane level, Shree Krishna now moves deeper into the science of work. Arjun had expressed his fear that by killing his enemies he would incur sin. Shree Krishna addresses this apprehension. He advises Arjun to do his duty, without attachment to the fruits of his actions. Such an attitude to work will release him from any sinful reactions.

When we work with selfish motives, we create karmas, which bring about their subsequent karmic reactions. The Māṭhar Śhruti states:

puṇyena puṇya lokaṁ nayati pāpena pāpamubhābhyāmeva manuṣhyalokam [v34]

“If you do good deeds, you will go to the celestial abodes; if you do bad deeds, you will go to the nether regions; if you do a mixture of both, you will come back to the planet Earth.” In either case, we get bound by the reactions of our karmas. Thus, mundane good deeds are also binding. They result in material rewards, which add to the stockpile of our karmas and thicken the illusion that there is happiness in the world.

However, if we give up selfish motives, then our actions no longer create any karmic reactions. For example, murder is a sin, and the judicial law of every country of the world declares it to be a punishable offence. But if a policeman in the discharge of his duty kills the leader of a gang of bandits, he is not punished for it. If a soldier kills an enemy soldier in battle, he is not punished for it. In fact, he can even be awarded a medal for bravery. The reason for apparent lack of punishment is that these actions are not motivated by any ill-will or personal motive; they are performed as a matter of duty to the country. God’s law is quite similar. If one gives up all selfish motives and works merely for the sake of duty toward the Supreme, such work does not create any karmic reactions.

So Shree Krishna advises Arjun to become detached from outcomes and simply focus on doing his duty. When he fights with the attitude of equanimity, treating victory and defeat, pleasure and pain as the same, then despite killing his enemies, he will never incur sin. This subject is also repeated later in the Bhagavad Gita, in verse 5.10: “Just as a lotus leaf is untouched by water, those who dedicate all their actions to God, abandoning all attachment, remain untouched by sin.”

Having declared a profound conclusion about work without attachment, Shree Krishna now says that he will explain the science of work in detail, to reveal the logic behind what he has said.

Radha ki bhakti,

Murli ki mithas,

makhan ka swaad aur gopiya ka raas inhi sabse milkebanth hai

janmastham ka ye din khas.

Lord krishna in my niche

Here is  Krishna chariot to Arjuna in the Kurukshetra_War in my niche..this sculpture was created by some people in front of my house !!!! Years back........some vendors came roaming in the streets of the city..they used to create sculptures of God and Goddesses, birds and other things using olden kitchen pots or any metal...they used to melt the metal in newly created furnaces with coal in the hole dug on the roadside and with the help of several molds they stacked in their big rag bags. Yes they came and destroyed the heritage of olden big traditional vessels of people .....i was also caught trapped and they sculptured this one for me! with my old TV antenna...

OH! i love this niche

this is another one with molten aluminium pan! Yes not the same as the previous sculpture!!! Just examine the legs of horses!!!! and see the difference!!!!!!!!

this one is the same as its previous one.............

Here i took the photo on navy blue velvet!

this photo is on maroon silk!!!!

O LORD!!!!!!!!!!!!O KRISHNA!KRISHNA!!!!!!!!!KRISHNA!!!!!!!!! I PRAY YOU !!!!!!!!DO GOOD TO ALL ON EARTH!!!!!!!!!

Happy janmasthami!!

holy Bhagwad Geeta, chaitra Navratra

दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै: |
उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: || 43||

1.43:Through the evil deeds of those who destroy the family tradition and thus give rise to unwanted progeny, a variety of social and family welfare activities are ruined.


Chaitra Navratra



today is the first Navratrai pf Chaitra


Happy Navratri !!

holy Bhagwad Geeta

सङ्करो नरकायैव कुलघ्नानां कुलस्य च |
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: || 42||

1.42:An increase in unwanted children results in hellish life both for the family and for those who destroy the family. Deprived of the sacrificial offerings, the ancestors of such corrupt families also fall.


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holy Bhagwad Geeta

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रिय: |
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर: || 41||


!.41: With the preponderance of vice, O Krishna, the women of the family become immoral; and from the immorality of women, O descendent of Vrishni, unwanted progeny are born.


Commentary: The Vedic civilization accorded a very high place in society to women, and laid great importance on the need for women to be virtuous. Hence, the Manu Smṛiti states: yatra nāryas tu pūjyante ramante tatra devatāḥ (3.56) [v5] “Wherever women lead chaste and virtuous lives, and for their purity they are worshipped by the rest of society, there the celestial gods become joyous.” However, when women become immoral, then irresponsible men take advantage by indulging in adultery, and thus unwanted children are born.


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holy Bhagavad Gita

The Bhagavad –Gita is a true scripture of the human race, a living creation rather than a book, with a new message for every age and a new meaning for every civilization.

-Sri Arbindo, The Message of Bhagavad –Gita

कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: |
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत || 40||


1.40: When a dynasty is destroyed, its traditions get vanquished, and the rest of the family becomes involved in irreligion.
Commentary:Families have age-old traditions and time-honored customs, in accordance with which, elders in the family pass on noble values and ideals to their next generation. These traditions help family members follow human values and religious propriety. If the elders die prematurely, their succeeding generations become bereft of family guidance and training. Arjun points this out by saying that when dynasties get destroyed, their traditions die with them, and the remaining members of the family develop irreligious and wanton habits, thereby losing their chance for spiritual emancipation. Thus according to him, the elders of the family should never be slain.
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holy Bhagwad Geeta

यद्यप्येते न पश्यन्ति लोभोपहतचेतस: |
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् || 38||
कथं न ज्ञेयमस्माभि: पापादस्मान्निवर्तितुम् |
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन || 39||


1.38-39:Their thoughts are overpowered by greed and they see no wrong in annihilating their relatives or wreaking treachery upon friends. Yet, O Janardan (Krishna), why should we, who can clearly see the crime in killing our kindred, not turn away from this sin?










Commentary:

Although a warrior by occupation, Arjun abhorred unnecessary violence. An incident at the end of the battle of Mahabharat reveals this side of his character. The hundred Kauravas had been killed, but in revenge, Ashwatthama, son of Dronacharya, crept into the Pandava camp at night and killed the five sons of Draupadi while they were sleeping. Arjun caught Ashwatthama, tied him like an animal, and brought him to the feet of Draupadi, who was crying. However, being soft-hearted and forgiving, she said that because Ashwatthama was the son of their Guru, Dronacharya, he should be forgiven. Bheem, on the other hand, wanted Ashwatthama to be killed immediately. In a dilemma, Arjun looked for a solution toward Shree Krishna, who said, “A respect-worthy Brahmin must be forgiven even if he may have temporarily fallen from virtue. But a person who approaches to kill with a lethal weapon must certainly be punished.” Arjun understood Shree Krishna’s equivocal instructions. He did not kill Ashwatthama; instead he cut the Brahmin tuft behind his head, removed the jewel from his forehead, and expelled him from the camp. So, Arjun’s very nature is to shun violence wherever possible. In this particular situation, he says that he knows it is improper to kill kindred and elders:

ṛitvikpurohitāchāryair mātulātithisanśhritaiḥ
bālavṛiddhāturair vaidyair jñātisaṁbandhibāndhavaiḥ
(Manu Smriti 4.179) [v4]

“One should not quarrel with the Brahmin who performs the fire sacrifice, the family priest, teacher, maternal uncle, guest, those who are dependent upon one, children, elders, doctor and relatives.” Arjun thus concluded that being overpowered by greed, the Kauravas might have deviated from propriety and had lost their discrimination, but why should he, who did not have any sinful motive, engage in such an abominable act?

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holy Bhagwad Geeta

निहत्य धार्तराष्ट्रान्न: का प्रीति: स्याज्जनार्दन |
पापमेवाश्रयेदस्मान्हत्वैतानाततायिन: || 36 || 
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् |
स्वजनं हि कथं हत्वा सुखिन: स्याम माधव || 37||


1.36-37: O Maintainer of all living entities, what pleasure will we derive from killing the sons of Dhritarasthra? Even though they may be aggressors, sin will certainly come upon us if we slay them. Hence, it does not behoove us to kill our own cousins, the sons of Dhritarashtra, and friends. O Madhav (Krishna), how can we hope to be happy by killing our own kinsmen?








Commentary:

Having said “even though” twice in the last verse to justify his intention not to slay his relatives, Arjun again says, “Even though I were to kill them, what pleasure would I derive from such a victory?”

Fighting and killing is in most situations an ungodly act that brings with it feelings of repentance and guilt. The Vedas state that non-violence is a great virtue, and except in the extreme cases violence is a sin: mā hinsyāt sarvā bhūtāni[v3] “Do not kill any living being.” Here, Arjun does not wish to kill his relatives, for he considers it to be a sin. However, the Vasiṣhṭh Smṛiti (verse 3.19) states that there are six kinds of aggressors against whom we have the right to defend ourselves: those who set fire to one’s property, those who poison one’s food, those who seek to murder, those who wish to loot wealth, those who come to kidnap one’s wife, and those who usurp one’s kingdom. The Manu Smṛiti (8.351) states that if one kills such an aggressor in self-defense, it is not considered a sin.

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holy Bhagwad Geeta

आचार्या: पितर: पुत्रास्तथैव च पितामहा: |
मातुला: श्वशुरा: पौत्रा: श्याला: सम्बन्धिनस्तथा || 34|| 
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन |
अपि त्रैलोक्यराज्यस्य हेतो: किं नु महीकृते || 35||


1.34-35: Teachers, fathers, sons, grandfathers, maternal uncles, grandsons, fathers-in-law, grand-nephews, brothers-in-law, and other kinsmen are present here, staking their lives and riches. O Madhusudan, I do not wish to slay them, even if they attack me. If we kill the sons of Dhritarashtra, what satisfaction will we derive from the dominion over the three worlds, what to speak of this Earth?


Commentary: Dronacharya and Kripacharya were Arjun’s teachers; Bheeshma and Somadatta were his grand-uncles; people like Bhurishrava (son of Somdatta) were like his father; Purujit, Kuntibhoj, Shalya, and Shakuni were his maternal uncles; the hundred sons of Dhritarashtra were his cousin brothers; Lakshman (Duryodhan’s son) was like his child. Arjun refers to all the varieties of his relatives present on the battlefield. He uses the word api (which means “even though”) twice. Firstly, “Why should they wish to kill me, even though I am their relative and well-wisher?” Secondly, “Even though they may desire to slay me, why should I wish to slay them?”
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holy Bhagwad Geeta

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा || 32||
येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च |
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33||


1.32-33: O Krishna, I do not desire the victory, kingdom, or the happiness accruing it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?


Commentary: O Krishna, I do not desire the victory, kingdom, or the happiness accruing it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?


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