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elvenladysakura · 11 months

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"Have I ever refused to play a hand you've dealt, Nandhini?" Her gaze falters when that name crosses his lips, rushing to seal a decade's gap and settling there as if it had been caressing his lips all this while.

"Shouldn't have dangled him in front of me in the first place."

"Hurt him - Karikalan," if his voice had been longing, hers is loath personified. "And I swear I-"

"You've sworn a lot of things, love. Don't tempt me into testing how many of these new oaths you plan to honor."

There was a dark edge to his look, one full of resentment and accusation. Misplaced, but Nandhini did not feel inclined to correct him.

"I don't care if you've taken thousand lovers and made them thousand promises. It's your life, live it as you wish. But dare not try to lay its blame on my door. That I have played you into this, made you into this. I could if I want to."

On a whim he draws her closer, watches how her lashes flutter against his exhale.

"You've just handed me your reins, out of your own free will Nandhini. You can't make me guilty for tugging on them now."

"Your hatred has blinded you!"

"Maybe. Maybe I'm seeing for the first time. I'm seeing that you are willing to remain where you are neither wanted, nor appreciated to keep your word to that dead Pandiyan - when you wouldn't, you didn't stay where you were honored and cherished despite your word given to me!"

Her nails, when they dug into his arm drew blood. Nandhini didn't care.

"Oh?" Her voice drops into a hiss.

"That's what you see? You think - what exactly do you think? Honored? Cherished? As if Tanjavur was lying at my feet!"

"I would have laid that and more at your feet! I would have -"

"And yet, this is what you think of me now." With a forceful tug Nandhini freed herself from his grasp and stepped back.

"This is where we stand. I'm a woman from a fallen city and you are its conqueror. Do not cross this line."

"No. You are a woman of the empire and I am its heir."

Despite the venom in her eyes, so stark for him to see, Aditha cannot help himself but take a step closer. The eternal night of those eyes is bottomless, simmering with an emotion that he struggled to put a finger to.

"And I swear by you, they are yet to draw a line that I would not cross for you."

Chapters: 3/? Fandom: பொன்னியின் செல்வன் | Ponniyin Selvan (Movies) Rating: Mature Warnings: Creator Chose Not To Use Archive Warnings Relationships: Adithya Karikalan/Nandini Characters: Adithya Karikalan, Nandini (Ponniyin Selvan), Veer Pandiyan Additional Tags: Alternate Universe - Canon Divergence, Historical Inaccuracy, Fix-It of Sorts, Angst with a Happy Ending, War, Political Alliances, Misunderstandings, Enemies to Lovers

#adithakarikalan #aditya karikalan #nandhini #nandini x aditha #aditha karikalan #writing #ponniyin selvan #fanfic #ao3 #agni parva #chapter 3 #Read full chapter in ao3

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blessed1neha · 1 year

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If Arjun was a great warrior, then why was he defeated by ordinary robbers?

Krishna had obtained a son after a Vratha done to Mahadeva. The boy was named as Sambha. Krishna’s wives saw Sambha with lust and Krishna cursed them to be taken away by robbers.

Siva said— There will be 16,000 wives of Krspa in the Yuga mentioned above. When once, in the spring time, those ladies, having decorated themselves with ornaments, would be drinking together on the banks of a pond studded with full budded lotus flowers, dancing with the wind and resounding with the melodious notes of the cuckoo and musical tunes of the big black bee, they will see Lord Sämba, beautiful like Cupid, having eyes handsome like those of a gazelle, and wearing the garlands of mälati, passing by. They will cast on him amorous glances, their hearts being fired with lustful feelings and they being targets of the arrows of Cupid. Lord Krsna will come to know all that with his mental vision, and will curse them as follows: "Because you cherished the desire of amorous pastime during my absence, all of you will be taken away by bandits".

Arjuna saved all the main consorts of Krishna. But robbers took away many women. Some of them even went volunterly. Arjuna's Gandiva and celestial weapons did not support him. Also the two inexhaustible shafts obtained from fire god Agni became exhausted. Arjuna regarded this as destiny.

Arjuna tried his best to protect it, but could not succeed. In the very sight of all the warriors, many foremost of ladies were dragged away, while others went away with the robbers of their own accord. The puissant Arjuna, supported by the servants of the Vrishnis, struck the robbers with shafts sped from Gandiva. Soon, however. O king, his shafts were exhausted. In former days his shafts had been inexhaustible. Now, however, they proved otherwise. Finding his shafts exhausted, he became deeply afflicted with grief. The son of Indra then began to strike the robbers with the horns of his bow. Those Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated, taking away with them many foremost ladies of the Vrishnis and Andhakas. The puissant Dhananjaya regarded it all as the work of destiny.

Arjuna then visits the hermitage of Vyasa and informs him about all the events occured. Vyasa replies to Arjuna that time for Pandavas on earth is over and they should proceed towards heaven.

Time is, indeed, the seed of the universe, O Dhananjaya. It is Time, again, that withdraws everything at its pleasure. One becomes mighty, and, again, losing that might, becomes weak. One becomes a master and rules others, and, again, losing that position, becomes a servant for obeying the behests of others. Thy weapons, having achieved success, have gone away to the place they came from. They will, again, come into thy hands when the Time for their coming approaches. The time has come, O Bharata, for you all to attain to the highest goal.

Source:

[1] https://shaivam.org/english/sen-purana-matsya-puranam-1.pdf

[2] Mausala Parva: Section 7

[3] Mausala Parva: Section 8

#iskontemple #iskon #hare krishna #krishna #harekrishna #lordkrishna #matsya #puran

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leanstooneside · 5 months

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Little Red Riding Hood

1. king

2. art Hayagriva

3. art Indra

4. Narayana 'O Lord

5. prince

6. grant

7. grant rain

8. Adi Parva

9. art Supreme

10. brook

11. art Agni

12. art Vayu

13. king Janamejaya

14. art Vishnu

15. father Kasyapa

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the-hem · 7 months

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"Crowning Around." From the Maha Upanishad, the Exploration of the Mysteries of the Atman.

What is Atman? Atman is the combination of at, "soul" and ma "how to measure. At in Hebrew means "this is" and ma means "your name is".

Since we are looking at ways to create what is called parva gold, the insight drawn out of Judaism using the Vedas, I will draw more conclusions than usual using smatterings of Hebrew during this Upanishad given the overlap in the terminology fixed in the title of the document.

In order to explain Atman either way, one must understand Brahman first. Brahman becomes Atman when we start looking for signs of the Unseen Means that fosters the creation beginning to end.

Brahman means "remote reality", Atman is again, how that remoteness is made intimate through the use of the intellect and the faculties. The verses we just read state this is done through the searching for one's "ideal place" at the side of one's groom.

The Son of God called Grace is the Groom, we are the Bride, the Center of Creation is founded when recognition of oneself in its nearest reality the Self takes place. In Hebrew we would call the moment Atman is founded as Shabbat.

The next verses explain how Atman is realized according to the Upanishads:

I-7. Again, Narayana, desiring something else, thought. From his forehead a person arose with three eyes and a trident, having glory, fame, truth, celibacy, austerity, detachment, mind, lordship, seven Vyahritis (Bhur etc.,) along with Pranava, Rik and other Vedas, all metres is his body – so, he is the great Lord.

I-8-9. Then again, desiring something else, he thought – From his forehead, sweat fell and became the wide waters: from it a bright golden egg – in it was born the four-headed Brahma facing east.

Narayana became the Vyahriti, Bhur, the chandas Gayatri, the Rig-Veda and the deity, Agni.

Facing west he became Bhuvar, the chandas Tristubh, the Yajur-Veda and deity, Vayu.

Facing north, he became Vyahriti Suvar, Jagati-chandas, Sama-Veda and the deity Surya.

Facing south he became Mahar, chandas Anustubh, Atharva-Veda and Soma.

Vyahitris are "statements" they are mantras that are said to create a sudden state of Realization. They are condensed like sweat on the brow by peering into the Four Realms which are Bhur the earth, Bhuvah the residence, all life on earth, Suvar , "the golden light of awareness" and Mahar, "the Resin."

First is the study of the Upanishads. This happens at the dawn of Self-Realization, and explain why Brahma, the creator has four heads. The first stage is associated with emptiness.

Second is the Gayatri Mantra, which externalizes the blessings of the Vedas using the Fire of Speech. The second stage is associated with the yoke of self-control.

Third is the Wind, which is a change in Right Contact between the self and other selves. Third is the Sama Veda, which leads to understanding of the sage.

Fourth is the Resin, or the Shabbat, the distilled virtues of all the former. Fourth is the final stage called athar, or worship. In Hebrew this means to "crown around."

The verb עטר ('atar) means to surround. It occurs only twice in the Bible: Psalm 5:12 and 1 Samuel 23:26. Its derivations are:

The feminine noun עטרה (atarah), meaning a crown or wreathe (Ezekiel 21:26, Esther 8:15, Job 19:9).

The verb עטר ('atar) meaning to coronate or give a crown (Psalm 65:11, Isaiah 23:8).

The Brahman is far away, the Atman is near, the Crown is closer still once the Four Directions also called Upanishads in the Science of the Eternal are mastered.

See this also from the Muktika Upanishad:

I-ii-6. "Men who are seekers after Liberation and well-equipped with the four requisite means! (the four Vedas). 

Approached properly, with gifts in the hands, a good teacher who is dedicated, belonging to a good family, well-versed in the Vedas, interested in the scriptures, of good quality, straightforward, interested in the welfare of all creatures, compassionate and learn in the prescribed manner the one hundred and eight Upanishads; study them through listening, reflection and deep absorption continuously; the accumulated Karmas will be dissolved, the three kinds of bodies (gross, subtle and causal) are abandoned and like the ether of the pot when released from its Upadhi (name and form), rise to the level of fullness called Videha-mukti “freedom from the whims of the body”.  

This indeed is the Absolute Liberation (Kaivalya-mukti- Freedom to live one’s own life). That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth. And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga (meditation on the Names of God) or worship. "

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rheaitis · 5 years

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And the palace that Maya built consisted of columns of gold, and occupied, O monarch, an area of five thousand cubits. The palace, possessing an exceedingly beautiful form, like unto that of Agni or Suryya, or Soma, shone in great splendour, and by its brilliance seemed to darken even the bright rays of the sun. And with the effulgence it exhibited, which was a mixture of both celestial and terrestrial light, it looked as if it was on fire. Like unto a mass of new clouds conspicuous in the sky, the palace rose up coming into view of all. Indeed, the palace that the dexterous Maya built was so wide, delightful, and refreshing, and composed of such excellent materials, and furnished with such golden walls and archways, and adorned with so many varied pictures, and was withal so rich and well-built, that in beauty it far surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself. And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and endued with great strength, of red coppery eyes and arrowy ears, well-armed and capable of ranging through the air, used to guard and protect that palace. Within that palace Maya placed a peerless tank, and in that tank were lotuses with leaves of dark-coloured gems and stalks of bright jewels, and other flowers also of golden leaves. And aquatic fowls of various species sported on its bosom. Itself variegated with full-blown lotuses and stocked with fishes and tortoises of golden hue, its bottom was without mud and its water transparent. There was a flight of crystal stairs leading from the banks to the edge of the water. The gentle breezes that swept along its bosom softly shook the flowers that studded it. The banks of that tank were overlaid with slabs of costly marble set with pearls. And beholding that tank thus adorned all around with jewels and precious stones, many kings that came there mistook it for land and fell into it with eyes open. Many tall trees of various kinds were planted all around the palace. Of green foliage and cool shade, and ever blossoming, they were all very charming to behold. Artificial woods were laid around, always emitting a delicious fragrance. And there were many tanks also that were adorned with swans and Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about the mansion. And the breeze bearing the fragrance of lotuses growing in water and (of those growing on land) ministered unto the pleasure and happiness of the Pandavas. And Maya having constructed such a palatial hall within fourteen months, reported its completion unto Yudhishthira."

Sabha Parva, Section III, Mahabharata (KMG trans)

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avani008 · 6 years

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Mahishmati in the Mahabharata

It is said, [...], that the god Agni while residing in Mahishmati, earned the reputation of a lover. King Nila had a daughter who was exceedingly beautiful. She used always to stay near the sacred fire of her father, causing it to blaze up with vigour. And it so happened that king Nila's fire, even if fanned, would not blaze up till agitated by the gentle breath of that girl's fair lips. And it was said in King Nila's palace and in the house of all his subjects that the god Agni desired that beautiful girl for his bride. And it so happened that he was accepted by the girl herself.

One day the deity assuming the form of a Brahmana, was happily enjoying the society of the fair one, when he was discovered by the king. And the virtuous king thereupon ordered the Brahmana to be punished according to law. At this the illustrious deity flamed up in wrath. And beholding this, the king wondered much and bent his head low on the ground. And after some time the king bowing low bestowed the daughter of his upon the god Agni, disguised as a Brahmana.

And the god Vibhabasu (Agni) accepting that fair-browed daughter of king Nila, became gracious unto that monarch. And Agni, the illustrious gratifier of all desires also asked the monarch to beg a boon of him. And the king begged that his troops might never be struck with panic while engaged in battle.

And from that time, O king, those monarchs who from ignorance of this, desire to subjugate king Nila's city, are consumed by Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the girls of the city of Mahishmati became rather unacceptable to others (as wives). And Agni by his boon granted them sexual liberty, so that the women of that town always roam about at will, each unbound to a particular husband. And, O bull of the Bharata race, from that time the monarchs (of other countries) forsake this city for fear of Agni.

( Sabha Parva, chapter 30)

So, the next time we watch Sivagami proclaiming Mahishmati’s long and glorious history and traditions, please remember that effectively they boil down to:

1) Prowess in war and an association with fire (hence, I imagine, the eternal flame we see on the palace rooftop).

2) FREE LOVE, to the point where their neighbors are scandalized.

3) A long legacy of rulers hating their children’s romantic interests.

#baahubali #mahabharata #mahishmati #mahishmati history and lore #i....should not find this as funny as i do #this very much includes the mahabharata era of course #wherein they get conquered by sahadeva so....yeah #but interesting nonetheless!

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badulescuradu14 · 3 years

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Episode # 45 – Agni Bhagawan gets caught in a “fix” between Sage Bruhu & Raakshasa Puloma!!!

In the previous episode, we had witnessed the commencement of the next “Upa-Parva” called “Pouloma Parva” under the main “Aadhi Parva”. As King Janame-Jaya was preparing himself for the Sarpa Yaaga, we had come to the end of the “Poushya Parva”. Now at this stage, we put a break on King Janame-Jaya’s Sarpa Yaaga, and […]Episode # 45 – Agni Bhagawan gets caught in a “fix” between Sage Bruhu &…

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kaylatucker · 4 years

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"Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Vishnuyasha. At this time the rulers of the earth will have degenerated into plunderers." (Srimad-Bhagavatam (1.3.25)

"Lord Kalki will appear in the home of the most eminent Brahmana of Shambhala village, the great soul Vishnuyasha." (Srimad-Bhagavatam (12.2.18)

"At the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher varnas [castes], and when the power of government is transferred to the hands of ministers elected from the lowborn Shudra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser."(Srimad-Bhagavatam (2.7.38)

The Vishnu Purana (Book Four, Chapter 24) also explains that, "When the practices taught in the Vedas and institutes of law have nearly ceased, and the close of the Kali age shall be nigh, a portion of that divine being who exists of His own spiritual nature, and who is the beginning and end, and who comprehends all things, shall descend upon earth. He will be born in the family of Vishnuyasha, an eminent Brahmana of Shambhala village, as Kalki, endowed with eight superhuman faculties."

The Mahabharatra (Vana Parva, 190.93-97) adds to the description of Lord Kalki’s appearance: "Impelled by time, a Brahmana named Kalki Vishnuyasha will be born. He will possess great energy, intelligence and prowess. He will be born at a village called Shambhala in a blessed Brahmana family. As soon as thought of, vehicles, weapons, warriors, and arms and armors will all be at his command. He will be the imperial sovereign, ever victorious by the strength of his virtue. He will restore order and peace in this world, overcrowded with creatures and contradictory in its laws. That effulgent and greatly intelligent Brahmana will destroy all things. He will be the destroyer of all and He will be the maker of a new Yuga [Satya-Yuga]. That twice-born one surrounded by the Brahmanas, will exterminate all the low and despicable mlecchas wherever they will be found."

The Agni Purana (16.7-9) also explains that when the non-Aryans who pose as kings begin devouring men who appear righteous and feed on human beings, Kalki, as the son of Vishnuyasha, and Yajnavalkya as His priest and teacher, will destroy these non-Aryans with His weapons. He will establish moral law in the form of the fourfold varnas, or the suitable organization of society in four classes. After that people will return to the path of righteousness.

The Padma Purana (6.71.279-282) relates that Lord Kalki will end the age of Kali and will kill all the wicked mlecchas[low class and evil beings] and, thus, destroy the bad condition of the world. He will gather all of the distinguished Brahmanas and will propound the highest truth. He will know all the ways of life that have perished and will remove the prolonged hunger of the genuine Brahmanas and the pious. He will be the only ruler of the world that cannot be controlled, and will be the banner of victory and adorable to the world.

To clarify this prophecy, it is also mentioned in the Brahma-Vaivarta Purana (Prakriti Khanda, Chapter 7.60, 58-59) what the conditions will be near the end of Kali-yuga and what Kalki’s actions and purpose will be:

"At that point of time there will be chaos on earth. Everywhere the undesirable activities of the thieves and plunderers would be on the increase. . . At that point in time, in the house of a Brahmana named Vishnuyasha, Narayana shall appear in one of his rays in the form of the great Kalki as the son of that Brahmana. He will be mounted on a very big horse and holding a sword in his hand, he shall destroy all the mlecchas [wicked, selfish and low-minded people] on earth. Thus, the earth would be rid of the mlecchas, after which he will disappear."

It is important to note that in these descriptions we also find the name of the place where Lord Kalki will appear and the name of the family in which He will be born. The family will be qualified Brahmanas. This means that a disciplic and family line of spiritually qualified Brahmanas will remain on the planet throughout the age of Kali, no matter how bad things get. Though they may be hidden, living in a small village somewhere, it will be this line of bhaktas, spiritual devotees of the Vedic tradition, from which Lord Kalki will appear in the distant future.

#kalki

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vedicwaves · 5 years

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Indian Festivals based on the Concept of Yajña (Part-II)

Continued from Part-I

-Sh. Anand Gaikwad

Festivals based on the concept of Yajñā during Aświn and Kārtik :

Sh. Anand Gaikwad along with his wife performing Yajñā

Durgā Pūjā/ Navrātrī: During Durgā Pūjā, Mā Durgā i.e. Ādi Śakti is worshipped. Mā Durgā is worshipped in different forms starting with Śailputrī Devī on first day. The second day is Brahmachāriṇī Pūjā and subsequently Cha…

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jollydreammagazine-blog · 6 years

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Significance of Shraddh Explaind By Vinayak Bhatt

Shraddh - Offerings To Ancestors

Shraddh is a ritual of offering food to please the pitrus (manes) and for their spiritual beneficence. Vasus, Rudras and Adityas are devatas and pitrus of shraddh (Yajnavalkya smruti I/269). They are gratified by the Sofferings, which they pass on to the pitrus wherever they may be. Respectively, the three deities represent the father (pita), paternal grandfather (pitamaha) and paternal great grandfather (p|rapitamaha) (manu smurti 3/284).

The shastras cite that the ritual of shraddh originated with Vishnu during his Varaha (boar) avatar and that Vishnu dwells in the three pins offered to the three aforementioned pitrus (Mahabharat shanti parva 345/14-21, Vishnudharmottar I/239/14-16)

Belief

The act of offering food balls to the three ancestors necessarily requires that, in an ethereal body they are still able to enjoy the tanmatra-essence-of the balls, years after demise. The pitrus being pleased then bestow on their living descendants, children, health, wealth, longevity, knowledge, prosperity, moksha and swarg (Agni Purana 163/41-42, Padma Purana, Srustikand 34/217-218).

A question then arises, of how food offered to a brahmin is availed of by departed manes (jivatmas)?Vedic mantras chanted with faith convey the offerings made to the pitrus:

Shraddhaya Diyate Yatra Tachchraddham Parikiritam - Marichi in Chandrodaya (Nirnayasindhu III, p.372)that which is offered with faith is called shraddh.

It is believed that the jivatma of a deceased does not leave the vicinity of his house for twelve days (Matsya Purana 18/5-7). After cremation, the jivatma attains a vayavya body. Prayer is offered to Agnideva - the deity of fire, to take the jivatma to Vishnu (Rig Veda X/15/3). In the worlds of pitrus, the departed atma enjoys food offered in shraddh with the utterance of the word svadha (Vishnudharnmasutra 20.34-36)

The Kurma Purana states that on atmas, the darkest and moonless day of Hindu lunar month, pitrus assume the vayavya body and arrive to door step of their homes. Here they long see whether their descendants are offering shraddh. They remain till sunset. If nothing is offered then hungry and thirsty they depart solemnly. Shraddha (faith), from which shraddh is derived, is the most important factor of shraddh(Skand Purana VI.218.3). One entertains firm faith that, what is given to the Brahmin for pitrus will reach them. And pitrus are appeased only with shraddh offered through Brahmin (Skand Purana, Nagar, 221/47)

Types of Shraddh

There are 4 main types of shraddh:

1. Sapindikaran - Performed after the antyeshtisamskaras, to propitiate father, grandfather and great grandfather.

2. Ekodishta - performed once in a year on the death tithi of the parents.

3. Parvanshraddh - performed on an auspicious day or festival forfulfilling mundane desires.

4. Vruddhishraddh- performed during yagna, vivah, murtipratishtha, yagnopavit, samavartan, garbadhan, pumsavan, simant, jatkarma and at samnyas diksha.

Of the above , the most meritorious is one in which one's Ishtadeva is offered food every day. The shastra stipulate that the family from which the person has become the sadhu, has performed all shraddh. This is because his whole life is spent in bhakti and paropakara(for good of others). One hundred One generation of such person is uplifted (Vachanamruta gadhada I-75).

Time for shraddh

The dark half - Krishnapaksha of Bhadrava is considered appropriate for pitru shraddh, when the sun is in middle of dakshinayan, in the Kanya Rashi (Virgo).

However whether the day is appropriate for shraddh or not, when a person reaches to piligrim or tirth, he should always bathe and perform tarpan and shraddh (Padma Purana, Srishtikand 34/218-219) \

Twelve days after the impurity of the death, on the 13th, sayyadan is performed. In this fruits clothes and Kapila cow (brown colored) are given to brahmin or a mandir.

Bhadarvavad13 is considered especially auspicious for pitrushraddh. Bhadarva vad , known as shraddh paksh. In Gaya and other holy places, any tithi is considered auspicious except 14th. For a person who has died by injury, Shurapurashraddh is performed on 14th.

Offerings and Rituals

The pind balls are made up of eight items- ashtangam pindam uchyate- milk, yogurt, ghee, flour (rice or barley), sesame, flower, aushadhi (herb) and chandan. To bind the food balls, water of darbha grass (darbhodak) is used. Usually pinds of cooked rice flour are offered to Brahmins. The three represent the three ancestors described above in sapindikaransharaddh. Lentils, wheat, barley, sesame, milk, ghee and dan of wealth earned lawfully, also please the pitrus for a long period. Khir- a sweetof rice cooked in milkis also an important offering. Those who are poor can offer the shak shraddh - just vegetables. If unable to afford this, they may offer grass to a cow. If still more destitute, a person can raise his hands and offer his prayer.

Bhojan(proper meal) as a shraddh rite should be offered to the following 10 people: nana, maternal uncle , bhanej, guru, father in law, grandson, son in law, friend, ritvij pandit and the pandit officiating the yagya (Manu Smriti 3/48)

Sacred Places for Shraddh

There are five tirths for Shraddh, named after the parts of the human body: Gaya, Nabhiagay, Padgaya, Kapalgaya and Matrugaya.

(1) Gaya, near Patna in Bihar (eastern India) is considered a pitru tirth. An asur (demon) named Gaya, performed austerities to please Brahma. He then offered his body on which Vishnu could perform a yagna. This place then became known as Gaya. Named after this event, there is Vishnupad mandir here.

(2) Nabhigaya is today’s Jojpur in Orissa (eastern India). Here there is a mandir of Varah, Vishnu’s third avatar. Nabhi means navel. Pilgrims perform shraddh after bathing in the nearby river

(3) Padgaya, also known as Pad tirth (pad means feet/legs), is today’s Pithapuram, Andhra Pradesh. It is located near the river Pampa, and is an important tirth for people in south India.

(4) Kapalgaya. Kapal means forehead. This tirth is located near Badrinath, on the banks of the Alaknanda. Here there are hot water kunds. Nearby, there is a large shila (rock) named Kapal. Hence this tirth is also known as Brahmkapal and Kapalmochantirth. The above four are pitru tirths, where shraddh of fathers is performed. The fifth is the only matrutirth, in India.

(5) Matrugaya.This is located at Siddhpur, north Gujarat. The actual tirth, also known as Shristhal, is Bindu Sarovar, a pond on the banks of the old river Saraswati. Bindu means drop. The pond (sarovar) formed from the tear drops which fell from Vishnu’s eyes. He was pleased by Kardam rishi’s austerities. He then granted the rishi a boon to be born as his son. Sometime later, Bhagwan Manu arrived on a tirth yatra at Shristhal. Pleased with Kardam rishi’s austerities, he gave his daughter Devahuti, in marriage to him. Vishnu’s boon then led to Kapildeva Bhagwan’s birth, who later propounded Samkhya philosophy. After his mother’s demise, Kapilveda Bhagwan performed her shraddh rites here. Bhagwan Parshuram too, performed his mother Renuka’s shraddh here. Since then people have performed matru shraddh at Bindu Sarovar. These include acharyas such as Shankar, Madhav, Ramanuj and Vallabh.

It is reported that only at Bindu Sarovar do pitrus enter their relative and actually voice the type of food they desire.

The fruits of shraddh are considered indestructible (akshay) if performed in: Gaya, Prayag, Prabhas, Pushkar, Kashi, Ganga, Yamuna and Narmada (Shankhsmurti 14.27-29). Shraddh is to be performed in a pure area, facing south, smeared with cow dung. ‘Pure’ areas include holy places. Deva mandirs, banks of rivers, mountains and forests, which do not belong to a person (Brahma Purana 220.5-7, Kurma Purana, Uttar 22/16-17).

Financial constraints and proximity of sacred places nearer home, often induce people to choose these in preference to those in distant placed. For example, people in Saurashtra and north Gujarat often perform shraddh on the seashore at Somnath. Some choose Vautha, a place near Dholka, situated on the confluence of seven rivers. Those living in south of Amdavad perform shraddh in Chanod, on the banks of the Narmada. People in Madhya Pradesh prefer the holy river Shipra at Ujjain.

Why should shraddh be perfomed?

Besides being an injunction of the seers, shraddh is performed to repay the debt of parents and forefathers, while nurturing children till they growup. Shraddh relieves the offspring of their obligations. Secondly it is an occasion to remember them. Thirdly their blessings endow virtues, as well as conferring many other benefits. Sanatan Dharma firmly believes that a person’s life on earth is not only lived as a result of his past and present karmas, but also aided by the blessings of devas and his pitrus.

By Astrologer Vinayak Bhatt

Astrologer Vinayak Bhatt has successfully completed 15 years in Vedic Astrological Practices. Born and brought up in a Brahmin family from Karnataka, he has been deeply associated with Vedic and Astrological practices throughout the life as a family tradition. He considers himself to be lucky to have been under guidance of 11 well-known names of Indian astrology and considers his father “Pt. Bheemsen Bhatt” has his Guide and Guru who great Vedic scholar. He is true believer and follower of “His Holiness Maharishi Mahesh Yogi”. He has completed the research work in variety of topics in Vedic Sciences, he has researched on variety of topics like Vedic Science of Yagya as healing technique in Vedic Astrology and Gemstones and their effects on Human Physiology and Consciousness and has been applauded for them.

ORIGINAL SOURCECONTENT HERE:

http://vedicgrace13.blogspot.com/2018/09/significance-of-shraddh-explained-by-vinayak-bhatt.html

#Shraddh #vinayak bhatt #astrologer vinayak bhatt

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elvenladysakura · 9 months

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Nandhini Devi when she realized how she'd been played, was a mighty dangerous thing to survive. And the truth was dawning to her fast, if Vandiyadevan read those signs of fury and simmering fire in her eyes correctly. She was recalling each moment leading to this snap of trap jaws - if they had long known the Pazhuvettaraiyar's league was infiltrated with enemies - Karikalan’s announcement that she was under his protection, a particular favour to her brother in the secret service for the crown prince - then having her trailed by Vandiyadevan who is under command to protect her - protect her from the danger only he himself had set in motion.

Karikalan! Nandhini seethed inwardly. How she could strangle him with her bare hands!

Chapters: 5/? Fandom: பொன்னியின் செல்வன் | Ponniyin Selvan (Movies) Rating: Mature Warnings: Creator Chose Not To Use Archive Warnings Relationships: Adithya Karikalan/Nandini Characters: Adithya Karikalan, Nandini (Ponniyin Selvan), Veer Pandiyan Additional Tags: Alternate Universe - Canon Divergence, Historical Inaccuracy, Fix-It of Sorts, Angst with a Happy Ending, War, Political Alliances, Misunderstandings, Enemies to Lovers Summary:

Some fates are written in Stardust And some are written in Blood Theirs was Neither For it was written in Fire

Aditha and Nandhini were childhood sweethearts, a lifetime ago. Now when they meet again, in the battle field of Pandiya Chozla war, one is a celebrated warrior and the other a princess of a fallen nation. Most importantly, she'd been sheltering his enemy and his hands are stained with her father's blood. It is a firey chasm between them, to cross or drown is hardly a choice. A what if - take on the entire "he killed Veer Pandiyan" angle, which hopefully leads to less heartbreak than what you've already experienced.

#agni parva #aditha karikalan #adithakarikalan #aditya karikalan #nandini #ponniyin selvan #nandini aditha #writing #ao3 fanfic #chapter5

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readmaha-blog · 7 years

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SECTION 4: POULOMA PARVA

In this part fire learns how to burn everything.

Quick note: Part of the Mahabharata is told during Janamejaya’s snake sacrifice and part at a different, smaller sacrifice held by Kulapti Shounaka some time later. Souti, the non-snake-sacrifice narrator, is here telling stories to Shounaka that describe Shounaka’s family. Again, in a way this whole book is a family story: people learning about themselves and their ancestors. Right now Souti tells the story of Pouloma and Bhrigu, several generations back. At their home in the forest: a demon comes, sees Pouloma in the doorway, and feels smitten; runs to Agni, who is Fire, to ask if it’s ok to run off with her— since, the demon tells Agni, Pouloma and he used to be together so even though now she’s with Bhrigu it’s still bound to be fine if he just carries her off. Agni is like um…. — but feels scared to say anything; since if he says the demon’s logic is outlandish and fucked-up, the demon, powerful as he is, will curse him; but if he tells the demon it’s all fine he’ll be lying on his own behalf, in violation of the universe, or fate, or reality, or whatever. The story doesn’t say what Agni says— instead next thing you know the demon has kidnapped Pouloma and is running down some dirt lane with her. Pouloma’s unborn son suddenly births himself-- lands on the ground-- and causes the demon to be set on fire, and the demon vaporizes. Bhrigu is appalled. He wonders who told the demon where he and Pouloma even lived, or that they were together, and randomly, in a burst of energy, curses Agni-- 'from now on you’re an omnivore and have to devour everything.' Agni is again shaken— rocked, really— so much so that he stops eating totally. He just wanders around. As Sacrificial Flame, he’s always functioned as the Mouth of the Gods, burning up the offerings that sustain them; but how can he do that now? The gods begin to starve! They complain to Brahma, like: 'no one even knows why Bhrigu cursed Agni anymore but he did and now Agni won’t devour anything, and won’t feed us.' Brahma calls Agni over and reminds him that that he, Agni, is actually fire, and as such, purifies as well as devours the things that he burns. So, he tells Agni: let the cure be the curse! Trust your own ability to handle this, it's necessary and fine. So Agni does. Noting here that the fire-who-won’t-burn-things until the-god reminds him of his own powerful range of appropriate action is pretty close to the Bhagavad Gita, when Arjuna slumps over all listless and Krishna has to remind him of his unimaginable power—

which, again, is like infinities compared to infinities— or, like a holograph, where each little piece of the hologram, if torn away, still contains information for the whole, albeit from a specific perspective… Anyway meantime Bhrigu and Pouloma’s kid turns out to be Chyvana, who has his own lineage described for a few generations. Highlight from this: is a grand child, Ruru, who’s girlfriend dies when a snake bites her, and Ruru asks if she can come back to life, is told she can’t can’t unless he gives half of his own life to her, and he does so, and she does, and they do. Also: after that Ruru hates snakes and bashes them whenever he gets the chance; and then he almost bashes a sage who’d been cursed into being a snake-like creature (though not a snake) and Ruru’s presence is also the key to ending that temporary metamorphosis. The section ends with Ruru, Kulapti Shounaka’s great-great grandfather, asking the just-freed sage why Janamejaya held a big snake sacrifice? And what happened… ?

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elvenladysakura · 11 months

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Chapters: 1/? Fandom: பொன்னியின் செல்வன் | Ponniyin Selvan (Movies) Rating: Mature Warnings: Creator Chose Not To Use Archive Warnings Relationships: Adithya Karikalan/Nandini Characters: Adithya Karikalan, Nandini (Ponniyin Selvan), Veer Pandiyan Additional Tags: Alternate Universe - Canon Divergence, Historical Inaccuracy, Fix-It of Sorts, Angst with a Happy Ending, War, Political Alliances, Misunderstandings, Enemies to Lovers Summary:

Some fates are written in Stardust And some are written in Blood Theirs was Neither For it was written in Fire

#aditha karikalan #nandhini #aditya karikalan #ponniyin selvan #fix it of sorts #alternate universe #canon divergent au #writing #ao3 #cross posted on ao3 #agni parva

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elvenladysakura · 11 months

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The boy draws back from Nandhini's hold and stares at him with blunt loathing, the helpless yet acidic kind that Aditha knows will grow into a poison lethal enough to ruin him someday.

And she holds him with such love, supplies his wayward mind.

When the boy tries to move, he stops him by a hand on his shoulder, the same that he uses as support to lower himself on one knee, so that he could stare into those damning eyes.

"You don't have to see it."

"You killed him, crown prince of Chozlas. Do you think you could hide your sins in the shadows?"

Too heavy words for a child so young, too much of a burden to hold a fallen nation on his young shoulders, yet too much pride to back out.

Had they not been one Chola and one Pandiyan, they would have been friends.

"And one day, I will kill you."

Chapters: 2/? Fandom: பொன்னியின் செல்வன் | Ponniyin Selvan (Movies) Rating: Mature Warnings: Creator Chose Not To Use Archive Warnings Relationships: Adithya Karikalan/Nandini Characters: Adithya Karikalan, Nandini (Ponniyin Selvan), Veer Pandiyan Additional Tags: Alternate Universe - Canon Divergence, Historical Inaccuracy, Fix-It of Sorts, Angst with a Happy Ending, War, Political Alliances, Misunderstandings, Enemies to Lovers Summary:

Some fates are written in Stardust And some are written in Blood Theirs was Neither For it was written in Fire

#aditha karikalan #aditya karikalan #nandhini #ponniyin selvan #agni parva #fanfiction #cross posted on ao3 #read on ao3 #alternate universe #cannon divergence

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