Goddess Kali

Goddess Kali Kali is one of the many forms of Shakti. Maha Kaali is the fiercest of all goddesses of Hinduism. The word Kali has its roots in the Sanskrit word "Kaal", which means time. And nothing escapes from time. Goddess Kali is sometimes referred as the goddess of death. But actually Kali brings the death of the ego. Even in the scriptures, she has killed demons but not anyone else. Kali is also not associated with Yama (the Hindu God of Death). Kali is considered a form of mother too. Maa Kali is one of the few Goddesses who are celibate and practice renunciation.Goddess Kali and Lord ShivaGoddess Kali and Lord Shiva, both are regarded to inhabit cremation grounds. Devotees go to these places to meditate with the purpose of overcoming the ego. The cremation grounds emphasize the idea that the body is temporary. Kali and Shiva are known to stay in cremation grounds because it is our attachment to the body that gives rise to the ego. Kali and Shiva give the idea of liberation by dissolving the illusion of the ego. The corporeal frame ultimately vanishes but the soul still remains. This is emphasized by the scene in the cremation grounds. Maa Kali - The Compassionate GoddessMaha Kaali is the most compassionate of all the forms of goddesses as she provides salvation or liberation to her children. Kali is equivalent to Shiva because both of them are the destroyers of evil fake and unreal. It is considered that with the glimpse of Maa Kali, ego trembles with terror seeing its own eventual demise in her. People who are attached to their ego would not be able to receive the idea of Kali and she will appear in a wrathful form to them. But people, who are engaged in spirituality, removing the illusion of the ego, will find Maha Kaali in a different form. Maa Kali will appear as sweet, affectionate, and overflowing with perplexing love for them.Maa Kali - The ImageGoddess Kali has four arms and hands depicting her immense strength. In two of her hands, she holds a sword and a fresh severed head, representing a great battle in which she defeated the demon Raktabija. The other two hands are there to bless her true devotees, suggesting that they will be saved as she will guide them here and in the hereafter. Kali wears a garland made of 52 skulls and a skirt made of dismembered arms because the ego comes out of identification with the body. It suggests that physical body is false and spirit is the only reality. Her black or sometimes dark blue skin represents the womb of the unmanifest from which all of creation is born and into which all of creation will ultimately return. Therefore, the concepts of color, light, dark, good or bad do not apply to her as she is the pure, un-manifested energy, the Adishakti.Goddess Kali is seen standing with her one feet on Lord Shiva who is pure formless awareness Sat-Chit-Ananda (being-consciousness-bliss) while Kali represents "form" eternally sustained by the underpinning of pure awareness.Kali AartiGoddess Kali Arti completes the worship or prayers made to the Goddess. It is believed that Kali aarti provides a completion to the Kali puja.

Indra Jatra

Indra Jatra is a festival celebrated in Kathmandu, Nepal. The main attraction of the festival is the procession of chariots and masked dancers representing deities and demons.
Yanyā Punhi (Indra Jatra) is a holiday related to Hindu god king of heaven, Indra. The festival begins with the carnival-like erection of Yosin, a ceremonial pole, accompanied by the rare display of the deity Aakash Bhairab, represented by a massive mask spouting beer and liquor. Households throughout Kathmandu display images and sculptures of Indra and Bhairab only at this time of year. Finally, the Kumari, or virgin goddess (living goddess), leaves the seclusion of her temple in a palanquin and leads a procession through the streets of Kathmandu to thank Indra the rain god.

surya kunda

When you come to Vrindavan do not miss to visit Surya kunda। Surya kunda is situated 10 kilometers from Govardhan। It can be reached via Govardhan unless you want to walk there from Radha kunda from where you can find a short-cut।Surya kunda is a wonderful place full of lilas of Sri Sri Radha Govindaji। Srimati Radharani would come here to meet Krishna under the pretext to worship the Sun-god। Thus Jatila and Kutila were very happy when she was going to Surya kunda। There is a beautiful old temple of Surya Narayan (Lord Narayan holding the sun and the moon in his hands) which is taken care of by Trivikrama Maharaja। Trivikrama Maharaja took sannyas from Srila Bhakti Kumud Santa Maharaja and took up the service at Surya kunda with great enthusiasm after it was handed over to him by the previous sevaite, Muni Maharaja। He speaks English and has many plans to expand the service in Surya kunda. Nearby you can also find the bhajan kutir of Jagannath das Babaji Maharaja and the bhajan kutir of Madhusudan das Babaji Maharaja. There is a stone in that kutir which has the mark of Srimati Radharanis crown. If you want to visit a peaceful place in the dham, far away from the buzzling activities of the crowds, and breath the air of sincere and humble Gaudiya Vaishnavas stay there for a few days and you will have a wonderful experience.

Gosaikunda

Gosaikunda is a lake in Nepal in Rasuwa district that is the site of regular Hindu pilgrimage. It is situated at the height of 4,380 metres from sea level, and melts and sips down to form the Trishuli river. It is on the way of a popular trekking route of Dhunche-Gosainkunda-Helambu trail. In fact there are 108 total lakes, small to medium in this area and also the challenging Lauribina La pass 4,610 meters on its outskirts.
Gosainkunda trek adjoins the famous Langtang trek in the same district. The lake remains frozen for six months in winter October to June. There are plenty of hotels along the route to Helambu trek.
The lake is believed to have formed from the digging of the land by the Trishul (holy three-pointed sword) of lord Shiva after he drank the poison from Samudramanthan and desperately wanted cold water to quench the overwhelming heat of the poison.This is a very famous holy lake for the Hindus and the Buddhists. Thousands of Hindu pilgrims visit the lake every year during the full- moon festival in August. According to the Hindu mythology, when the God churned the primordial ocean to produce elixir of eternal life, the poison was also produced simultaneously. To save the universe from this poison, Lord Shiva drank it scaring his throat blue in the process. To cool down his burning throat, Lord Shiva struck his trident into the rock creating three springs which ultimately resulted in the formation of beautiful lakes.
Finally, Lord Shiva drank the water of the lakes and got rid of the pain. This trek provides excellent views of snow-capped mountains, picturesque valley and glimpse of exotic 108 holy lakes with diverse ethnic culture. The three week tour covers Langtang, Gosaikunda and Helambu valley trek.

Rato Machhindranath

There are two Machhindranath in Kathmandu. One is in Asan tole and the other is in Machhindrabahal at Lalitpur. Machhindranath is very popular in Nepal because it is in addition with it’s ancient Bhoto jatra; onA which day the Government of Nepal’s officials get government holiday in the capital but not through out the country. This festival starts during the Baisakh dark fortnight (MAY). A huge tall chariot has been prepared a few days before the inception of the festival. The chariot voyage starts from Pulchok. The distance of starting point and the Machhindranath’s temple is about one kilometer far in between.
A 32 feet’s high pole’s chariot has been prepared by hard labour, which is made out of the cane, wood, bamboo. Before starting the voyage the committee offers cow donation to the priest. On this day Machhindranath’s and Minanath’s temple is just 1020 meter’s distance in between to each other. Minanath is regarded as the creator God and Machhindranath has been regarded as the breeder god. According to the historical belief Minanath’s temple was built by Lichhabi King Amsubarma and Machhindranath was built at the time of King Narendra Dev. There is a very interesting myth regarding to the origin of lord Machhindranath.
A long time back there broke out a great draught; and a fearsome famine existed there in the country. Because of no rainfall the countrymen were very much terrified with havoc. It was because the Nags who were the cause of the rain; were captured by lord Gorakhnath. Lord Gorakhnath and Machhindranath are believed to be father and son respectively.
Once lord Gorakhnath had come to visit Nepal. He was very much hungry and badly was in need of food. In the evening he rested at a woman’s house who was believed to be a witchcraft practitioner. Because of his much hunger Gorakhnath continued to eat a lot but the woman also relentlessly went on serving him the food. Finally Gorakhnath became very much surprised on how the waman has been providing him the food? Also Gorakhnath is believed to the true feature of the Lord Shiva and if he wishes he could swallow the whole earth as well. That’s why Gorakhnath was very much surprised to the woman; and he saw there nine headed ridiculous snake helping her to serving the food continuously. Gorakhnath became very much angry with the Nag and the woman; then he carried the Nag with him in his pocket and started to live at Mrigasthali in Pashupatinath. He had captured the Nags and brought them in his custody. So because of this there was no rainfall in the kingdom. Myths believe that later the king went to bring Machhindranath from India to worship for rainfall in the country. Gorakhnath and Machhindranath were the father and son. So when Gorakhnath heard that his son Machhindranath has come to Nepal, he then hurriedly went to look his son. In the mean time the Nags (serpents) who had the power for the rain were released when he went to meet his son leaving that place; the there appeared a heavey shower in the country immediately by the Nags. Since then it’s believed that the havoc disappeared from the country and the situation was improved nicely forever. So that’s why the valley people worship to lord Machhindranath.
Different writers have collected different legends on this aspect. However the knowledgeable local elders say this temple was made by Lichhavi King Narendra Dev and the lord’s idol was also consecrated by him brining from Kamuru Peeth of Assam India when there was a great famine in the country.
When the chariot procession starts thousands of people assemble to observe and worship the fair. On the first day it’s carried out pulling by all towards the Ganabahal; and on the second day to Sundhara; and on the third day to Lagankhel. Then it rests there for two three days. The place where it rests, every night and morning people come to worship there to the chariot. After reaching Lagankhel one coconut ball is dropped from the top of the chariot. Its believed that if some one becomes able to grab the coconut, then his wishes will be fulfilled. So many people compete to catch the dropped coconut.
The coconut receiver again offers the coconut to the chariot with some donation. After that the chariot reaches at Thali and in the next morning only the women pull the chariot. Since the beginning of the Rathyatra (fair) the traditional Newari bands are played. Also the Nepal Government’s Sarduljung battalion plays their band along with the Jatra. Also there, the seventeen century’s King Siddhi Narshing Malla’s warring sword is demonstrated by keeping it in a parasol. After reaching to Thahiti tole the chariot remains there for few days.
After a few days the knowledgeable prophets forecast the auspicious day to demonstrate the Lord Machhindranath’s Bhoto (vest), which is called the “Bhota Jatra”. Thousands of people along with the foreigners amass there to look his Bhoto Jatra. A grand ceremony takes place on that day. Previously the king and Queen also used to come there to grace the fete but now the head of the Nepal government come there and government officials in the valley get government holiday to his day. People herd there to look the lord’s Bhota (vest) because they believe that after looking the Bhoto definitely some good luck comes for them.

At the last the chariot is dismantled and the lord is taken to Bugmati, which is about 5, 6 kilometer’s distance, from Machhindranath temple; where Machhindranath resides there for a few month; then again he’s brought at Machhindranath at Jatra inception time. He is brought from there only after the Prophet calculates for the auspicious day. Minanath’s idol is taken at his respective temple itself. Every year the chariot is dismantled at Pulchowk but in every twelve year it should be taken to Bungmati itself to be dismantled.
Bhoto Jatra: There is a very interesting legend regarding to this “Bhoto Jatra”. Once the Nag Raj went in search of a physician. Lastly he met to a Baidhya (herbal Physician); and he took to the Baidhya in side his water kingdom (pond) at Karkotaka Daha (Pond). This Karkotaka Daha is situated towards the southern side of Kathmandu. The physician healed the Nagin (queen serpent) and the King Nag became very happy. Then he rewarded him an invaluable Bhoto (vest) decorated with so many precious diamonds. Then the Physician returened back very happily at his home.
One day the Baidhya went to transplant paddy in his field. He unfastened his Bhoto while he was working; and kept in near by there somewhere. In the mean time a Giant arrived there and stole his invaluable Bhoto; then the physician became very much sad and enraged. One day when there was a broke out a terrible fighting in between of them. No one could win the fight. Finally the case was field at the King’s court for the final settlement. The king was not satisfied from both side’s evidence; and lastly he decided to offer it to lord Machhindranath by amassing a huge gathering and demonstrating there to all. This is the same Bhoto, which is demonstrated till to this day in Lagankhel Kathmandu; which is called the “Bhoto Jatra” by all. It’s believed that Lichhibi king Gunakam Dev had started the practice of this fete.

OM NAMA SHIVAYA

Aum Nama ॐ नमः शिवाय, is among the foremost mantras. Its general translation is "adoration (namas) to Śiva", preceded by the mystical syllable Aum. It is called Panchakshara, or "having five syllables". Śaivite mystics hold that within its celestial tones and hues resides all of the intuitive knowledge of Śaivism. The Aum namah Śivāya mantra appears for the first time, still without the Aum, in a traditional Vedic prayer to Rudra called Śri Rudram (Rudra is considered an earlier aspect and name of Lord Śiva). In this context, śiva retains its original meaning as an adjective meaning "auspicious, benign, friendly", a euphemistic epithet of Rudra.Namaḥ Śivāya is the most holy name of God Śiva, recorded at the very center of the Vedas and elaborated in the Śaiva Agamas.
Na is the Lord's concealing grace, Ma is the world, Śi stands for Śiva, Va is His revealing grace, Ya is the soul. The five elements, too, are embodied in this ancient formula for invocation. Na is earth, Ma is water, Śi is fire, Vā is air, and Ya is ether, or Ākāśa. Many are its meanings.
Nama Śivaya has such power, the mere intonation of these syllables reaps its own reward in salvaging the soul from bondage of the treacherous instinctive mind and the steel bands of a perfected externalized intellect. Nama Śivāya quells the instinct, cuts through the steel bands and turns this intellect within and on itself, to face itself and see its ignorance. Sages declare that mantra is life, that mantra is action, that mantra is love and that the repetition of mantra, japa, bursts forth wisdom from within.
The holy Natchintanai proclaims, "Nama Śivāya is in truth both Āgama and Veda. Namah Śivāya represents all mantras and tantras. Nama Śivaya is our souls, our bodies and possessions. Nama Śivāya has become our sure protection."

krishna

Krishna is a deity worshipped across many traditions in Hinduism in a variety of perspectives. While many Vaishnava groups recognize him as an avatar of Vishnu, other traditions within Krishnaism consider Krishna to be svayam bhagavan, or the Supreme Being.
Krishna is often depicted as an infant, as a young boy playing a flute as in the Bhagavata Purana,[1] or as a youthful prince giving direction and guidance as in the Bhagavad Gita.The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions. They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero and the Supreme Being.The principal scriptures discussing Krishna's story are the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.
The various traditions dedicated to different manifestations of Krishna, such as Vasudeva, Bala Krishna and Gopala, existed as early as 4th century BC. The Krishna-bhakti Movement spread to southern India by the 9th century AD, while in northern India Krishnaism schools were well established by 11th century AD. From the 10th century AD, with the growing Bhakti movement, Krishna became a favorite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in Orissa, Vithoba in Maharashtra and Shrinathji in Rajasthan.Krishna is easily recognized by his representations. Though his skin colour may be depicted as black or dark in some representations, particularly in murtis, in other images such as modern pictorial representations, Krishna is usually shown with blue skin. He is often shown wearing a yellow silk dhoti and peacock feather headgear. Common depictions show him as a little boy, or as a young man in a characteristic relaxed pose, playing the flute.[14][15] In this form, he usually stands with one leg bent in front of the other and raises a flute to his lips, accompanied by cows, emphasising his position as the divine herdsman, Govinda, or with the gopis (milkmaids).
The scene on the battlefield of Kurukshetra, notably where he addresses Arjuna in the Bhagavad Gita, is another common subject for representation. In these depictions, he is shown as a man, often shown with typical god-like characteristics of Hindu religious art, such as multiple arms or heads, denoting power, and with attributes of Vishnu, such as the chakra or in his two-armed form as a charioteer.
Representations in temples often show Krishna as a man standing in an upright, formal pose. He may be alone, or with associated figures: his brother Balarama and sister Subhadra, or his main queens Rukmini and Satyabhama.
Often, Krishna is pictured with his gopi-consort Radha. Manipuri Vaishnavas do not worship Krishna alone, but as Radha Krishna, a combined image of Krishna and Radha. This is also a characteristic of the schools Rudra and Nimbarka sampradaya,as well as that of Swaminarayan faith. The traditions celebrate Radha Ramana murti, who is viewed by Gaudiyas as a form of Radha Krishna.
Krishna is also depicted and worshipped as a small child ( the child Krishna), crawling on his hands and knees or dancing, often with butter in his hand. Regional variations in the iconography of Krishna are seen in his different forms, such as Jaganatha of Orissa, Vithoba of Maharashtra and Shrinathji in Rajasthan.