GURU PURNIMA – Tuesday 16 July

Jyotishacharya Shastri Pundit Roshan Singh

It is the sacred time of the year in which we give thanks and offer our humble gratitude, love and devotion to our Gurus. What is a Guru? A Guru is one who removes our darkness. In Sanskrit, Gu means “darkness” and ru is”that which removes,” so a Guru is one who removes the darkness in our lives, who shines the light of Truth on the illusions in which we live which cause our agony, our pain, and our grudges. The Guru brings the light of true understanding through which our egos,our insatiable desires, our unfulfilled expectations and our illusions dissipate.

Guru Purnima is celebrated on the full moon day in the month of Ashadha and marks the beginning of the holy period of Chaturmas. After the long, hot, dry months of summer in which innumerable people, animals and crops have perished, the rains come coinciding typically with the time of Guru Purnima, quenching our thirst and bringing us life. And, in India, when the monsoon come it is not a mere drizzle which lasts for 10 minutes. Rather, the monsoon rains are downpours of heavenly nectar, completely saturating the land which has been parched for months.

Just as the soil must allow the rain to penetrate its depths in order to reap the benefits of this life-giving nectar, so we must become porous vessels into which the divine nectar of the Guru can flow. Guru Purnima is a day of renewing our faith, our shraddha, in He who bestows the light upon our lives. It is a day of re-opening our hearts, our souls and our lives to His divine presence and letting it penetrate and saturate every aspect of our being.

Japa Meditation – The only way to reach Godhead in this degraded age of Kaliyuga

Jyotishacharya Shastri Pundit Roshan Singh

Many years ago the brahmana priests could accomplish many kinds of wondrous deeds simply by correctly chanting particular mantras. Many of these mantras still exist, but it is very difficult to find those who can chant them accurately. This is actually a safety measure because if the wish-fulfilling mantras were easily chanted, there would no doubt be many people who would misuse them. But other mantras that are available can easily help purify one’s consciousness, give spiritual enlightenment, and put one in touch with the Supreme.

In Bhagavad-gita (10.25) Sri Krishna explains that He is the transcendental om mantra and that the chanting of japa (chanting a mantra quietly for one’s own meditation) is the purest of His representations and sacrifices. It is understood that by chanting japa and hearing the holy sounds of the mantra, one can come to the platform of spiritual realization. This is the process of mantra-yoga. Even though the mantra is powerful in itself, when the mantra is chanted by a great devotee, it becomes more powerful. This is the effect when a disciple is fortunate enough to take initiation from a spiritually powerful master who gives him a mantra for spiritual purposes. Then the disciple can make rapid progress by utilizing the mantra.

In this age of Kali-yuga the process of chanting japa or mantra meditation is much more effective than practicing other spiritual paths that include meditating on the void or Brahman effulgence, or trying to control the life air within the body as in raja-yoga. Only a very few can become perfect at moving the life air up to the top of the head or raising the kundalini force up through the various chakras. And meditating on the void becomes useless as soon as there is the slightest external distraction, which in this age of Kali is a continuous thing. Therefore, the most effective means of focusing the consciousness is to concentrate on the sound vibration of a mantra.

There are two mantras that are especially recommended in the Vedic literature. One is omkara or the om mantra, and the other is Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, which is known as the maha or great mantra. It is explained that these two mantras can deliver one to the realm beyond material existence.

Omkara (pranava) is considered to be the sound incarnation of the Supreme Personality of God and is identical with the Supreme Lord. It is beginningless, changeless, supreme and free from any external contamination. The Narada-pancharatra states: “When the transcendental sound vibration is practiced by a conditioned soul, the Supreme Lord is present on his tongue.” The Atharva-veda and the Mandukya Upanishad both mention the importance of omkara. Omkara is said to be the beginning, middle, and end, and is eternal, beyond all material restrictions or contaminations. Actually, the chanting of omkara is generally practiced by those engaged in the mystic yoga process. However, anyone who chants Vedic verses will also be chanting om, because om is often included as the bija or seed mantra at the beginning of many such verses or other mantras. By chanting om and controlling the breathing perfectly, which is mostly a mechanical way of steadying the mind, one is eventually able to go into trance or samadhi. Through this system, one gradually changes the tendencies of the materially absorbed mind and makes it spiritualized. But this takes many years to perfect and such a slow process is hardly practical in this age. If one is not initiated into the brahminical way of knowledge, he will find it difficult to understand the depths of omkara and will not likely be able to get the desired results from chanting it. Therefore, it is not advised that people in general chant omkara in this age of Kali-yuga and with the expectation of reaching full spiritual perfection because they are often not qualified or unable to chant it properly to attain the inner depths of spiritual completion.

People frequently confuse concentration with meditation. In concentration, there is a subject and an object. You, the subject, are concentrating on a candle, or an image of God, or the tip of your nose. These are the objects of your concentration. In meditation, the object disappears. The subject disappears. All becomes one. Rather than focusing on a mantra, you and the mantra become one.

In meditation, all borders, boundaries, and separation between ourselves and the universe begin to disappear. We begin to realize the inherent oneness of all beings and all of creation.

Meditation gets us back in touch with our true, divine nature and the deepest core of our being.

There is so much that has been written and taught on meditation and different meditation techniques. But, the important thing is that it is not so important which technique you use. Each of us is different. We all have different temperaments, different sensibilities. Therefore, different techniques will work for different people. There is no right or wrong way to meditate. What is important is that you are becoming more and more One with the Divine, that you are becoming more and more peaceful, more and more blissful, less and less affected by the waves in the ocean of life.

One thing is important to remember about meditation techniques: they are only techniques! A boat is very important to get you across the river to the other bank. But once you reach the other bank, you don’t need the boat any more. he technique is to get us to the state of meditation, but it is not the meditation itself!

Meditation is very much like wiring a house. In the beginning, while the house is being made you have to spend a lot of time and a lot of energy putting down all the electrical wires. But, once it has been properly wired, then if you want to turn on the light you only have to plug it in! You do not have to re-wire the house! The same is true for meditation. Meditation is learning to plug yourself into the Divine Powerhouse, The Divine Energy Source! In the beginning, we need the technique; we are not connected. But once we are connected to the Divine, then we just have to close our eyes and we are there. Or, even with our eyes open, we are there.


THE HINDU WEDDING HARDI LIPAN Article No : 15

Jyotishacharya Shastri Pundit Roshan Singh

Hardi Lipan

In recent times the hardi ceremony is carried out a day before the wedding. It is when hardi or turmeric paste is applied on the face, neck, arms, hands and feet of bride and bridegroom in their respective homes.  The word hardi is derived from the Sanskrit word harad and the ceremony itself is called haridra lepana.  This has come down for millions of years and is mentioned in various scriptures.  A mixture of fresh turmeric root, mustard oil, curd and youghat when applied brings a special lusture and glow to the appearance.  Yellow denotes the colour of a  celebrate or brahmachari and is also a very auspicious colour.  It stands for celebracy, chastity and spirituality.  Hardi is also known for its Ayurvedic medicinal properties and used widely in the preparation of herbal products and skin cleansers and superseads all modern cosmetics.  The mustard oil allows a deeper penentration into the pores of the skin thereby rejuvernating the body.

On the day before the wedding after the Manar pooja, Matkor, Harish Stapna and Kalash Stapna is concluded the Punditji conducts a ceremony where special mantras are recited and the hardi paste is first offered to Lakshminarayan who have appeared in the form of the harish and the kalash.  It is then applied on the palms of the bride and groom in their respective homes.  This is followed by the application of the hardi by the mother which is followed by the paternal aunt and thereafter in order of protocol by the rest of the members of the family. 

Generally the application of the hardi is done in a set of seven time and is applied by seven persons in every set. The set consists of the physical application on the face, neck, arms and feet of the bride or the groom. After the application of hardi the seven persons will choomo the couple with rice that is placed in the joint palms of the bride or the groom.  In the palms on the rice is placed a ladoo (a sweet which is made of gram flour), a stick of  raw hardi, a gold ring and a tuft of doob (find running grass).  A pinch of rice is taken from the hands of the joined hands of the bride or groom and touched on both feet of the bride or groom. They would then proceed to touch the knee, shoulder and drop the balance of the rice into the achal of the mother who would be standing at the back of her son or daughter. This will be done seven times by each of the seven persons.

When this is concluded the bride or groom will then stand up and a lota of water will be turned around their entire body three times.  After the third time a little water is droped on one side of the bride or the groom. Each person applying the hardi will do the same one after the other.

The first hardi is applied by the Punditji.  He applies the hari on forehead of the bride or groom and on their palms. 

The next hardi is done by the mother.

This is followed by the third application which is done by seven married ladies.  After they have completed the application of the hardi, concluded the chooman and turned the water. The bride or the groom will then be guided into the home to an area that has been set aside for the offered rice to be placed in a soop or thari.  This area is known as the kohobar. When he or she is being taken into the home water from a lota is sprinked in front of them with the aid of a mango leaf.

They would then return to the Mandab or Maroh to continue with the balance of the four sets of the application of hardi, chooman and turning of water.

The balance of the four sets of applications is done by sets of seven other members of the family.

The area where the hardi is being conducted is sacred as it has been sanctified and nobody is allowed in the maroh with their shoes.  The ceremony is sacred but full of joy and happiness and this mood is heightened by the singing of hardi songs that are sung by the older ladies of the family. The following is a typical hardi song.

Koyireen koyireen

Beti sukumkari ho

Koyireen je hardi oupjaye la

Beti suhageen ho

Kekar sir hardi chadhe la

Chadhe ke suhagan ho

Son eke katoriya mein

Pisal hardiya

Hardi chaadhawe lan baba ji

Hardi chadhawe lan chacha ji

Hardi Songs

1.
Koyireen koyireen
Beti sukumari ho
Koyireenje hardi oupajaye la
Beti suhageen ho
Kekar sir hardi chadhe la
Chadhe ke suhagan ho.

“O farmer’s wife, my daughter is very dear to us. O farmer’s wife who cultivates the turmeric, my daughter is on the point of reaching the marriage status, the hardi will be applied on her body and this will give her the marriage status.”

2.
Sone ke katoriya mein
Pisal hardiya
Hardi chadhawe lan baba ji
Hardi chadhawe lan chacha ji.

 “In the golden katora the paste of pounded turmeric is kept. Father is applying the turmeric, chacha (uncle) is applying the turmeric.”

THE HINDU WEDDING Kalash Stapna Article No : 14

Jyotishacharya Shastri Pundit Roshan Singh

Ordained Pundit / Registered Marriage Officer / Jyotish Astrologer / Ayurvedic Health Care Practitioner / Commissioner of Oaths / Justice of the Peace

Kalash Stapna

The Harish Stapna and Kalash Stapna is regarded as the most important part of the Hardi Ceremony as it is in both these ceremonies that the Lord is welcomed, given a seat and worshipped firstly by the father and 5 other men and theirafter by the mother and 6 other ladies.

In the following account a brief summary is given of the four stages of human life and the seven stages of transformation.  The father places the Harish that has seven nodes on either side of a wooden cut out.  As explained in the above procedure in Harish Stapna the father prays for the Lords blessing upon his son or daughter in the seven stages of their development as human beings. 

The mother prays that her child should be blessed by Lakshminarayana to enable him or her to follow the varnashrama dharma system in the four stages of his or her development.  The following is an elaborate explanation taken from the Srimad Bhagavatam of what is required of any person in passing through these four stages of ones life.

The Kalash is placed in front of the Harees by the mother of the bride and groom in their respective homes. She is accompanied by six married ladies.

The mother of the bride or groom is the embodiment of non other than Mother Durga and the six ladies that accompany her represent the six shakti’s or expansions of Ma Durga. They jointly pray to Laxminarayana Bhagavan to be with and protect their children who are to enter into their next stage of the four ashrams in human life.

In Hinduism, human life is believed to comprise four stages. These are called “ashramas” and every person should ideally go through each of these stages:

  • The First Ashrama: “Brahmacharya” or the Student Stage
  • The Second Ashrama: “Grihastha” or the Householder Stage
  • The Third Ashrama: “Vanaprastha” or the Hermit Stage
  • The Fourth Ashrama: “Sannyasa” or the Wandering Ascetic Stage

A crucial piece of the ashrama lifecycle is its focus on dharma, the Hindu concept of moral rightness. Dharma underlies many themes in Hindu life, and in the four ashramas, dharma is learned, practiced, taught and realized. 

History of Ashramas

This system of ashramas is believed to have been prevalent since the 5th century B.C.E. in Hindu society, and described in the classic Sanskrit texts called the Asrama Upanishad, the Vaikhanasa Dharmasutra, and the later Dharmashastra.

Historians report that these stages of life were always viewed more as ‘ideals’ than as a common practice. According to one scholar, even in its very beginnings, after the first ashrama, a young adult could choose which of the other ashramas he would wish to pursue for the rest of his life. Today, it is not expected that a Hindu should go through the four stages, but the concept still stands as an important “pillar” of Hindu socio-religious tradition.

Brahmacharya: The Celibate Student

Brahmacharya is a period of formal education lasting until around age 25, during which, the student leaves home to stay with a guru and attain both spiritual and practical knowledge. The student has two duties: to learn the skills of his life and to practice unwavering devotion to his teachers. During this period, he is called a Brahmachari as he prepares for his future profession, as well as for his family, and social and religious life ahead. In this day and age one is expected to go to school and later to universities and colleges to acquire sercular education and not much emphases is placed on spirituality as in the ancient times both material and spiritual education were equally important and it is for this reason people grew to know about life, developed skills to maintain their material needs and at the same time balance their life by not forgetting God in whatever they did.

It was for this reason that they led a happy an contented life as they did not try to become happy but were always happy no matter what the had.

Grihastha: The Householder

This Second Ashrama begins at marrige when one must undertake the responsibility for earning a living and supporting a family. At this stage, Hindus first practice dharma, but also pursue wealth or material gratification (artha) as a necessity, and indulge in sexual pleasure (kama), under certain defined social and cosmic norms.

The purpose of having a child is to bring a fallen soul into this world and assist him or her to redevelop one’s lost connection with God and deliver their child back home, back to Godhead.  

As the Age of Kali progresses, all good qualities of men diminish and all impure qualities increase. Atheistic systems of so-called religion become predominant, replacing the codes of Vedic law. The kings become just like highway bandits, the people in general become dedicated to low occupations, and all the social classes become just like śūdras. All cows become like goats, all spiritual hermitages become like materialistic homes, and family ties extend no further than the immediate relationship of marriage.

When the Age of Kali has almost ended, the Supreme Personality of Godhead will incarnate. He will appear in the village Śambhala, in the home of the exalted brāhmaṇa Viṣṇuyaśā, and will take the name Kalki. He will mount His horse Devadatta and, taking His sword in hand, will roam about the earth killing millions of bandits in the guise of kings. Then the signs of the next Satya-yuga will begin to appear. When the moon, sun and the planet Bṛhaspati enter simultaneously into one constellation and conjoin in the lunar mansion Puṣyā, Satya-yuga will begin. In the order of Satya, Tretā, Dvāpara and Kali, the cycle of four ages rotates in the society of living entities in this universe.

We learn of the future dynasties of the sun and moon coming from Vaivasvata Manu in the next Satya-yuga. Even now two saintly kṣatriyas are living who at the end of this Kali-yuga will reinitiate the pious dynasties of the sun-god, Vivasvān, and the moon-god, Candra. One of these kings is Devāpi, a brother of Mahārāja Śantanu, and the other is Maru, a descendant of Ikṣvāku. They are biding their time incognito in a village named Kalāpa.

dūre vāry-ayanaṁ tīrthaṁ
 lāvaṇyaṁ keśa-dhāraṇam
udaraṁ-bharatā svārthaḥ
 satyatve dhārṣṭyam eva hi
dākṣyaṁ kuṭumba-bharaṇaṁ
 yaśo ’rthe dharma-sevanam

SB : 12.2.6

Synonyms: 

dūre — situated far away; vāri — of water; ayanam — a reservoir; tīrtham — holy place; lāvaṇyam — beauty; keśa — hair; dhāraṇam — carrying; udarambharatā — filling the belly; svaarthaḥ — the goal of life; satyatve— in so-called truth; dhārṣṭyam — audacity; eva — simply; hi — indeed; dākṣyam — expertise; kuṭumbabharaṇam — maintaining a family; yaśaḥ — fame; arthe — for the sake of; dharmasevanam — observance of religious principles.

Translation: 

A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one’s hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.

Purport: 

In India there are many sacred places through which holy rivers flow. Foolish persons eagerly seek redemption from their sins by bathing in these rivers but do not take instruction from learned devotees of the Lord who reside in such places. One should go to a holy place seeking spiritual enlightenment and not just for ritualistic bathing.

In this age, people tirelessly arrange their hair in different styles, trying to enhance their facial beauty and sexuality. They do not know that actual beauty comes from within the heart, from the soul, and that only a person who is pure is truly attractive. As the difficulties of this age increase, filling one’s belly will be the mark of success, and one who can maintain his own family will be considered brilliant in economic affairs. Religion will be practiced, if at all, only for the sake of reputation and without any essential understanding of the Supreme Personality of Godhead.

evaṁ prajābhir duṣṭābhir
 ākīrṇe kṣiti-maṇḍale
brahma-viṭ-kṣatra-śūdrāṇāṁ
 yo balī bhavitā nṛpaḥ

SB : 12.2.7

Synonyms: 

evam — in this way; prajābhiḥ — with populace; duṣṭābhiḥ — corrupted; ākīrṇe — being crowded; kṣitimaṇḍale— the earth globe; brahma — among the brāhmaṇas; viṭ — vaiśyas; kṣatra — kṣatriyas; śūdrāṇām — and śūdras; yaḥ — whoever; balī — the strongest; bhavitā — he will become; nṛpaḥ — the king.

Translation: 

As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.

prajā hi lubdhai rājanyair
 nirghṛṇair dasyu-dharmabhiḥ
ācchinna-dāra-draviṇā
 yāsyanti giri-kānanam

SB : 12.2.8

Synonyms: 

prajāḥ — the citizens; hi — indeed; lubdhaiḥ — avaricious; rājanyaiḥ — by the royal order; nirghṛṇaiḥ — merciless; dasyu — of ordinary thieves; dharmabhiḥ — acting according to the nature; ācchinna — taken away; dāra — their wives; draviṇāḥ — and property; yāsyanti — they will go; giri — to the mountains; kānanam — and forests.

Translation: 

Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.

śāka-mūlāmiṣa-kṣaudra-
 phala-puṣpāṣṭi-bhojanāḥ
anāvṛṣṭyā vinaṅkṣyanti
 durbhikṣa-kara-pīḍitāḥ

SB : 12.2 9

Synonyms: 

śāka — leaves; mūla — roots; āmiṣa — meat; kṣaudra — wild honey; phala — fruits; puṣpa — flowers; aṣṭi — and seeds; bhojanāḥ — eating; anāvṛṣṭyā — because of drought; vinaṅkṣyanti — they will become ruined; durbhikṣa — by famine; kara — and taxation; pīḍitāḥ — tormented.

Translation: 

Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.

Purport: 

Śrīmad-Bhāgavatam authoritatively describes the future of our planet. Just as a leaf disconnected from a plant or tree dries up, withers and disintegrates, when human society is disconnected from the Supreme Lord it withers up and disintegrates in violence and chaos. Despite our computers and rockets, if the Supreme Lord does not send rain we shall all starve.

This ashrama lasts until around the age of 50. According to the Laws of Manu, when a person’s skin wrinkles and his hair turns gray, he should leave his home and go out into the forest. However, most Hindus are so much in love with this second ashrama that the Grihastha stage lasts a lifetime!

śīta-vātātapa-prāvṛḍ-
 himair anyonyataḥ prajāḥ
kṣut-tṛḍbhyāṁ vyādhibhiś caiva
 santapsyante ca cintayā

SB : 12.2.10

Synonyms: 

śīta — by cold; vāta — wind; ātapa — the heat of the sun; prāvṛt — torrential rain; himaiḥ — and snow; anyonyataḥ — by quarrel; prajāḥ — the citizens; kṣut — by hunger; tṛḍbhyām — and thirst; vyādhibhiḥ — by diseases; ca — also; eva — indeed; santapsyante — they will suffer great distress; ca — and; cintayā — by anxiety.

Translation: 

The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.

triṁśad viṁśati varṣāṇi
 paramāyuḥ kalau nṛṇām

SB : 12.2.11

Synonyms: 

triṁśat — thirty; viṁśati — plus twenty; varṣāṇi — years; paramaāyuḥ — the maximum duration of life; kalau— in Kali-yuga; nṛṇām — of men.

Translation: 

The maximum duration of life for human beings in Kali-yuga will become fifty years.

kṣīyamāṇeṣu deheṣu
 dehināṁ kali-doṣataḥ
varṇāśramavatāṁ dharme
 naṣṭe veda-pathe nṛṇām

pāṣaṇḍa-pracure dharme
 dasyu-prāyeṣu rājasu
cauryānṛta-vṛthā-hiṁsā-
 nānā-vṛttiṣu vai nṛṣu

śūdra-prāyeṣu varṇeṣu
 cchāga-prāyāsu dhenuṣu
gṛha-prāyeṣv āśrameṣu
 yauna-prāyeṣu bandhuṣu

aṇu-prāyāsv oṣadhīṣu
 śamī-prāyeṣu sthāsnuṣu
vidyut-prāyeṣu megheṣu
 śūnya-prāyeṣu sadmasu

itthaṁ kalau gata-prāye
 janeṣu khara-dharmiṣu
dharma-trāṇāya sattvena
 bhagavān avatariṣyati

SB : 12.2.12-16

Synonyms: 

kṣīyamāṇeṣu — having become smaller; deheṣu — the bodies; dehinām — of all living entities; kalidoṣataḥ — by the contamination of the Age of Kali; varṇaāśramavatām — of the members of varṇāśrama society; dharme — when their religious principles; naṣṭe — have been destroyed; vedapathe — the path of the Vedas; nṛṇām — for all men; pāṣaṇḍapracure — mostly atheism; dharme — religion; dasyuprāyeṣu — mostly thieves; rājasu — the kings; caurya — banditry; anṛta — lying; vṛthāhiṁsā — useless slaughter; nānā — various; vṛttiṣu — their occupations; vai — indeed; nṛṣu — when men; śūdraprāyeṣu — mostly low-class śūdras; varṇeṣu — the so-called social orders; chāgaprāyāsu — no better than goats; dhenuṣu — the cows; gṛhaprāyeṣu — just like materialistic homes; āśrameṣu — the spiritual hermitages; yaunaprāyeṣu — extending no further than marriage; bandhuṣu — family ties; aṇuprāyāsu — mostly very small; oṣadhīṣu — plants and herbs; śamīprāyeṣu — just like śamī trees; sthāsnuṣu — all the trees; vidyutprāyeṣu — always manifesting lightning; megheṣu — the clouds; śūnyaprāyeṣu— devoid of religious life; sadmasu — the homes; ittham — thus; kalau — when the Age of Kali; gataprāye — is almost finished; janeṣu — the people; kharadharmiṣu — when they have assumed the characteristics of asses; dharmatrāṇāya — for the deliverance of religion; sattvena — in the pure mode of goodness; bhagavān — the Supreme Personality of Godhead; avatariṣyati — will descend.

Translation: 

By the time the Age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.

Purport: 

Significantly, these verses point out that most so-called religions in this age will be atheistic (pāsaṇḍa-pracure dharme).

In confirmation of the Bhāgavatam’s prediction, the United States Supreme Court has recently ruled that to be considered a religion a system of belief need not recognize a supreme being. Also, many atheistic, voidistic belief systems, often imported from the Orient, have attracted the attention of modern atheistic scientists, who expound on the similarities between Eastern and Western voidism in fashionable, esoteric books.

These verses vividly describe many unsavory symptoms of the Age of Kali. Ultimately, at the end of this age, Lord Kṛṣṇa will descend as Kalki and remove the thoroughly demonic persons from the face of the earth.

Having heard these truths which have been revealed by the Lord Himself the mothers of the bride and groom together with the ladies beg for the mercy of Ma Lakshmi and Lord Nayayana to be with and protect their children from the ill effects of the age of Kaliyuga.  They pray that may their children be and remain devotees of Krsna and thereby be divinely protected in this lifetime from all vices to enable them to be pure, good and kind individuals to serve their parents, their spiritual master, revere their ancestors, serve mankind and to know God and to Love Him.

Vanaprastha: The Hermit in Retreat

The Vanaprastha stage is one of gradual withdrawal. The person’s duty as a householder comes to an end: He has become a grandfather, his children are grown up and have established lives of their own. At this age, he should renounce all physical, material, and sexual pleasures, retire from his social and professional life and leave his home for a forest hut where he can spend his time in prayers.

The hermit is allowed to take his spouse along with him but maintains little contact with the rest of the family. The role of the third ashrama is to be consulted as elders by the community at large, teaching dharma to those who visit. This kind of life is indeed very harsh and cruel for an aged person. No wonder, this third ashrama is now nearly obsolete and not followed by man in the western world.  On the other hand many people choose this path up to this day in India.  This is very evident when one sees throusands of such saints and sadhu’s that come down during the Kumba Mela in India.  To this day it is a mystery as nobody knows where they come from and where they go to after the Kumba Mela.

Sannyasa: The Wandering Recluse

Ashrama 4 is one of renunciation and the realization of dharma. At this stage, a person is supposed to be totally devoted to God. He is a sannyasi, he has no home, no other attachment; he has renounced all desires, fears, hopes, duties, and responsibilities. He is virtually merged with God, all his worldly ties are broken, and his sole concern becomes attaining moksha or release from the circle of birth and death. (Suffice it to say, very few Hindus can go up to this stage of becoming a complete ascetic.) When he dies, the funeral ceremonies (Pretakarma) are performed by his heir.

Appropriate mantras are chanted by the revered Pundit to give Lord Vishnu, the 33 million devi and devata’s, the sadhu and saints from the time of Lord Brahma and the holy scriptures that have taken their personalised forms a seat.   The kalash is filled with the water that they have brought with them when conducting the matkoor pooja.  A lamp that is filled with butter ghee is placed on the top of the kalash on a seat of mango leaves.   The unification of the Kalash and the lamp now represent Lakshmi and Narayana.  The Lord is then worshiped with camphor and inscense.  Flowers and water is offered at the feet of their Lordships.  The harees is decorated with a garland of marigold flowers.   The Kalash and Harees from the bride’s home is taken to the wedding venue infront of whom the couple will take their vows and commit to the Lord.

Ayurvedic Therapy and Treatment

Jyotishacharya Shastri Pundit Roshan Singh – Ayurvedic Health Care Practitioner

Ayurvedic Therapy and Treatment offered – Call us to set an appointment : 0716300834

HEALING WITH MANTRA

The saying goes in Indian literature and declared boldly by the pioneers and saints to whom this great science was revealed that “everyone is blessed with the power of healing – some use it, some do not use it and some abuse it.”   Ayurveda has been revealed by the Lord Himself to holy and learned saints and sadhu’s millions of years ago.  This goes to show that every form of healing in Ayurveda has to be carried out by the practitioner in a deep sense of surrender to Bhagavan Sri Dhanvantari and beg for His Divine intervention to heal the patient. 

DIVINE AND BLESSED HANDS

South Africa is indeed blessed as the renowned Pundit Roshan Singh has been endowed with the knowledge of the Vedas and his healing is carried out with the chanting of holy mantra’s specific to the bodily condition.  In this way he is able to obtain greater results as the healing is done by the Lord Himself through the blessed hands of our Pujye Punditji.  It is for this reason that he and his centres all over the country are producing such good results.

Ayurvedic Destress Therapy (Shirodhara)

Warm medicated specially prepared oils are poured continuously on the patient’s forehead. This brings great relief to the entire body and heals deep seated problems like insomnia, headaches, stress etc.  The treatment includes a back, feet and head massage.   It is recommended that just as one ensures that one’s motor car is services on time one should in a similar vein take care of one’s body which will enable and empower you to lead a better and happier life.  Do not wait to get sick as it will be very difficult to take away the problem.  If you care for your body, the body will take care of all your needs and produce much more.

Ayurvedic Revitalisation Program

One is able to solve complicated bodily ailments and live a better, balanced and healthier life now and hereafter.  It rejuvenates the one’s body, enlivens the mind and brings about a spiritually balanced individual.  In fact one can say that we are able to dial back the years of our life.  

Ayurvedic Pain relief program

This is one of our most popular and most useful of all programs.  It entails a head, shoulder, hands feet and full body massage with warm medicated specially prepared oils.

Sinus Treatment

This is a 3 day program that encompasses a procedure wherein medicated oil is used in the nasal passage.  It includes a head and shoulder massage. It is amazing to think that with this scientific method you will be able to get rid of your headaches, blocked sinuses and bring relief to your entire being as you will be able to concentrate better and become free from pain and unnecessary ailments.

Body Detox

The body especially the stomach accumulates mal which is toxic waste that remains around its lining resulting in improper digestion which results in various complications because the urine and stool is not properly separated. The blood produced becomes contaminated and this in turn is pumped into the entire body.  The detox program is deep cleansing and brings about a constitution that is good, clean and balanced.  Try it and you will want to repeat this at least twice a year.

Chakra Balancing

Through the process of a guided meditation one will be aided to balance the seven chakra’s or energy points that make the body functional.  An imbalance in any of the chakra’s may cause financial stress, health problems, stain and anxiety to your mind.  A balanced chakra system will bring great relief to your entire being.   This has proven to be very effective for students as it increases the power of the mind and enables the individual to study and remember with greater ease.  The daily life is filled with stress and anxiety.  Chakra Balancing is very effective for the Housewife and a business man.

INVEST IN YOURSELF AND THE BODY WILL CARE FOR YOU

THE HINDU WEDDING Harish Stapna Article No 13

Harees Stapna

The father at each home together with five senior members of the family would be led by the revered Punditji to erect the Harees which would stand as a symbol of strength and tolerance.  Together with the harees a little banana tree and a bamboo shoot is placed in a pot that will be specially chosen for the occasion.  The banana tree is symbolic of prosperty while the bamboo represents firmness, tolerance and strength.  The harees with it’s seven nodes represents the seven stages of human development and the seven chakras that keep body, mind and spirit balanced.  The fathers pray that their children be blessed with strength, tolerance and firmness in their marriage and that they be fully aware that the human form has been acquired after taking 8 400 000 births and deaths and is a priceless instrument to redevelop our relationship with God through the path of unalloyed love, service and surrender to His Lotus feet.  That they will be always firm and tolerant as the bamboo and be blessed with good, caring, intelligent, loving and God conscious offspring that will be an asset to their parents and society at large.

Harish Geet

Dhawa ho nawwa ho
Dhawa ho bariya
Dhayi Ajodhya mein ja
Ohi Ajodhya mein sone ke

Harish wa
Ho sone ke harishwa
Dhayi harish lele awa (2)

Kahe Raja Ramchander
Soonoo Pita Dasruth
Soonoo le ho bachan hamaar
Sone ke harish
Manush kahan paihein
Manush kahan paihein
Bans ke harish dharawa

Dhawa ho naw ho
Dhawa ho bariya
Dhayi Ajodhya mein ja
Ohi Ajodhya mein sone ke

Kalash wa
Ho sone ke kalash wa
Ho sone ke kalash wa
Dhayi kalash lele awa
Dhayi kalash lele awa

Kahe Raja Ramchander
Soonoo leho bachan hamar
Sone ke kalash wa
Manush kahan painhein
Manush kahan painhein
Mati ke kalash dharaawa
Mati ke kalash dharawa

Dhawa ho nawa ho
Dhawa ho bariya
Dhayi Ajodhya mein ja
Ohi Ajodhya mein
Sone ke Deepak wa
Ho sone ke Deepak wa
Dhayi Deepak lele awa
Dhayi Deepak lele awa

Kahe Raja Ramchander
Soonoo Pita Dasruth
Soonoo le ho bachan hamar
Sone Deepak wa
Manush kahan painhein
Manush kahan painhein
Mati ke diyara barawa
Mati ke diyara barawa

Dhawa ho bawa ho
Dhawa ho bariya
Dhayi Ajodhya mein ja
Ohi Ajodhya mein
Sone ke pidhaya
Sone ke pidhaya
Dhayi pidhaya lele awa
Dhayi pidhaya lele awa

Kahe Raja Ramchander
Soonoo Pita Dasruth
Soonoo le ho bachan hamar
Sone ke pidhariya
Manush kahan painhey
Chandan ke pidhayi dharawa
Chandan ke pidhayi leyawa
Dhawa ho badya
Dhayi Ajodhya mein ja
Ohi Ajodhya mein
Sone ke harish wa
Dhayi harish lele awa

Kahe Raja Ramchander
Soonoo Pita Dasruth
Soonoo le ho bachan hamar
Sone ke harish
Manush kahan painhein
Manush kahan painhein
Bans ke harish dharawa
Bans ke harish dharawa

THE HINDU WEDDING KALSA GHOTAAI Article No 12

Jyotishacharya Shastri Pundit Roshan Singh

Ordained Hindu Pundit / Marriage Officer / Jyotish Astrologer / Ayurvedic Health Care Practitioner / Commissioner of Oaths / Justice of the Peace

Jyotish Astrologer
Ayurvedic Health Care Practitioner

Kalsa Ghotaai

A kalash or clay pot is decorated with strips of cow dung.  This is further decorated with jav or unhusked wheat seeds and sindhur or vermilion. The ceremony is called Kalsa Ghotaai and is carried out by the phoowa or paternal aunt of the bride or groom and their respective sisters.

Folk songs will be sung during this occasion and family members will be encouraged to pay “neg” or to compensate the aunt and sister for doing such a great job in decorating the holy pot of the Divine Mother.

The cow is very dear to Lord Krsna and is worshiped by Hindu’s as Gowmata.  Her urine and dung are known to be the most powerful anticeptics.  The home or temple becomes pure when its urine is utilized while washing.   The most potent Ayurvedic medication is prepared from the urine of the cow and is used to cure complicated health problems from ancient times to this day.

The Kalash represents Lord Vishnu into which the holy waters of the Ganga, Yamuna, Sarasvati, Narmada, Krishna, Kaveri and Saryu will be poured while sacred mantras are chanted by the learned Pundit. This water is brought obtained when the ladies conduct the Matkor pooja.  The sister of the bride or groom will ceremoniously carry a lota or kalash of water on her head from the matkor pooja and bring it to the home. In the particular mantra the Pundit invites the Supreme Personality of Godhead and the 330 000 000 Devi and Devata’s to take a seat on the asana.  In a special mantra called awahana he pleads to the innumerable scriptures, the Vedas and Srimad-bhagvatam to change their forms from the written word to personalities and assemble before the Kalash to be present in the wedding ceremony to bear witness to the vows that the couple will be taking and to give their blessings to them so as to enable and empower them to fulfil their duties in serving the Lord in this lifetime.

The consecration and placing of the Kalash is not symbolic as the Supreme Personality of Godhead, the 330 000 000 Devi And Devata’s, the guardians of the universe, all the Rishi’s and Sadhu’s of Bharat, one’s spiritual master and the ancestors are humbly called and given an asana or seat on the bedi or alter. 

Having this in mind one is assured that the couple are indeed blessed not only by their parents and assembled guests at the wedding but the Lord Himself.  It is for this reason that the couple take their vows and commit to live happily with one another forever no matter what ever happens in their life. They take vows before the Kalash on the day of the wedding that they will remain bound together as one entity and assist one another in all circumstances of their life.  They further vow that they will endure difficulties together and assist one another in their material and spiritual development, after all marriage is not only meant for sense gratification but God realization

AYURVEDIC THERAPIES

Ayurvedic Therapy and Treatment offered

Registered with the American Institute of Vedic Studies – Dr David Flawley

Pundit Roshan Singh is a pioneer in the Science of Ayurveda in South Africa. He has brought down five Ayurvedic Doctors from India to spread the teachings of Ayurveda and treat people from the common cold to cancer. This was done by him at his own expense as Punditji is interested in bringing about healing with ancient therapies and herbal remedies. Drug based medication is not curing but causing more complicated problems for everyone. Ayurveda deals with the cause and not the symptoms.

Are you genuinely interested in your health. If so let us jointly make use of Ayurveda and get rid of your pain and suffering now.

Call us now to benefit from these special offers : Phone : 0716300834

HEALING WITH MANTRA

The saying goes in Indian literature and declared boldly by the pioneers and saints to whom this great science was revealed that “everyone is blessed with the power of healing – some use it, some do not use it and some abuse it.”   Ayurveda has been revealed by the Lord Himself to holy and learned saints and sadhu’s millions of years ago.  This goes to show that every form of healing in Ayurveda has to be carried out by the practitioner in a deep sense of surrender to Bhagavan Sri Dhanvantari and beg for His Divine intervention to heal the patient. 

DIVINE AND BLESSED HANDS

South Africa is indeed blessed as the renowned Pundit Roshan Singh has been endowed with the knowledge of the Vedas and his healing is carried out with the chanting of holy mantra’s specific to the bodily condition.  In this way he is able to obtain greater results as the healing is done by the Lord Himself through the blessed hands of our Pujye Punditji.  It is for this reason that he and his centres all over the country are producing such good results.

Ayurvedic Destress Therapy (Shirodhara)

R550 Discounted price. R400

Warm medicated specially prepared oils are poured continuously on the patient’s forehead. This brings great relief to the entire body and heals deep seated problems like insomnia, headaches, stress etc.  The treatment includes a back, feet and head massage.   It is recommended that just as one ensures that one’s motor car is services on time one should in a similar vein take care of one’s body which will enable and empower you to lead a better and happier life.  Do not wait to get sick as it will be very difficult to take away the problem.  If you care for your body, the body will take care of all your needs and produce much more.

Ayurvedic Revitalisation Program

This is a three day program

R1200  Discounted price R1000

One is able to solve complicated bodily ailments and live a better, balanced and healthier life now and hereafter.  It rejuvenates the one’s body, enlivens the mind and brings about a spiritually balanced individual.  In fact one can say that we are able to dial back the years of our life.  

Ayurvedic Pain relief program

R550  Discounted price R350

This is one of our most popular and most useful of all programs.  It entails a head, shoulder, hands and feet massage with warm medicated specially prepared oils.

Fully body massage and detox program.

R550  Discounted price (R450)

Sinus Treatment

R2500  Discounted price R1500

This is a 3 day program that encompasses a procedure wherein medicated oil is used in the nasal passage.  It includes a head and shoulder massage. It is amazing to think that with this scientific method you will be able to get rid of your headaches, blocked sinuses and bring relief to your entire being as you will be able to concentrate better and become free from pain and unnecessary ailments.

Body Detox

R1750  Discounted price R1500

The body especially the stomach accumulates mal which is toxic waste that remains around its lining resulting in improper digestion which results in various complications because the urine and stool is not properly separated. The blood produced becomes contaminated and this in turn is pumped into the entire body.  The detox program is deep cleansing and brings about a constitution that is good, clean and balanced.  Try it and you will want to repeat this at least twice a year.

Chakra Balancing

R550  Discounted price R350

Through the process of a guided meditation one will be aided to balance the seven chakra’s or energy points that make the body functional.  An imbalance in any of the chakra’s may cause financial stress, health problems, stain and anxiety to your mind.  A balanced chakra system will bring great relief to your entire being.   This has proven to be very effective for students as it increases the power of the mind and enables the individual to study and remember with greater ease.  The daily life is filled with stress and anxiety.  Chakra Balancing is very effective for the Housewife and a business man.

INVEST IN YOURSELF AND THE BODY WILL CARE FOR YOU

Money lost nothing lost – Health lost everything lost.

THE HINDU WEDDING MATKOR – Prayer to Mother earth Article No : 11

Jyotishacharya Shastri Pundit Roshan Singh

Matkor

Mother earth is known as Bhumi Devi who is a manifestation of Shakti or the divine energy, manifest as life force that comes from the earth.   Durga devi is the shadow of Haladini-sakti or Srimati Radharani who dwells in Goloka Vrindavan Dham the spiritual kingdom of the Lord.  Srimati Radharani is the inner pleasure giving potency of Krsna while Sri Durga Devi is His external pleasure giving potency.  The name Durga refers to a prison house keeper.  Durga Devi carries a weapon in her hand which called a trishul.  This is used to inflict the three types of miseries  upon the conditioned souls of this material world according to ones karma.  The three type of miseries are adyatmic, adidaivic and adibhoutic karma.  The first of the three namely adyatmic refer to deep seated karma that we experience and cannot account for as they come from the soul or athma.  At times an individual experiences great distress, ill health or financial problems which causes him to go into the depths of dispare.  The second karma is adidaivic which is karma that is inflicted upon us by the Devas for instance storms, floods, pestilence, volcanic eruptions that produce collective results but the experience of every individual is independent.  The third karma is called adibhoutic and are experiences where you can personally identify with, for example a motor car accident, someone speaks ill of you or as simple problem as a mosquito sting.

Prayers are offered to Durga Devi in the form of mother earth or Bhumi Devi at the time of Matkor to soften the blow of such karma that will have to be experienced in this lifetime.  Her life force may take the form of health and healing from disease, the auspicious growth of plants and abundance of food and bounty without whom one cannot survive.  Our food, clothing and shelter all are the mercy and bounty of mother earth.  Even our bodies are made of the earth.  It is with this in mind that the devotee prays to this divine mother to protect them from the adversities that may be experienced as a result of past doings.

Hindus show deep reverence to the earth as the Mother Goddess. Rivers, mountains, hills, the sky, and in fact all of the earth, have been respected as the body of the goddess herself.

Ya Devi Sarva Bhutesu Maa rupena samsthita I

Ya Devi Sarva Bhutesu Shakti rupena samsthita I

Ya Devi Sarva Bhutesu Buddhi rupena samsthita I

Ya Devi Sarva Bhutesu Laxmi rupena samsthita I

Namestasyai II Namestasyai II Namestasyai II

Namo Namah II

II Meaning of Devi Mantra II

To the Divine Goddess who resides in all existence in the form of universal mother

To the Divine Goddess who resides in all existence in the form of energy

To the Divine Goddess who resides in all existence in the form of intellegence

To the Divine Goddess who resides in all existence in the form of true wealth

We bow to her, we bow to her, continually we bow to her

Before building a house, undertaking cultivation of plants, starting a ritual, or beginning a dance, Hindus pray to Bhumi Devi, the earth goddess, for her blessings and forgiveness.

Similarly, the Matkor pooja is done in a festive and joyful mood by the mother of the bride and the bridegroom at their respective homes. They are accompanied by all the female members of the family to some place outside their homes.  In the ancient times they would go to the nearest river, lake or well.  In these days they would symbolically do this outside the home as if they were going to a river. 

The earth is cleared with a hoe that was smeared with turmeric and dotted with sindur.  Water is sprinkled on the earth to purify, 10 betel leaves and betel nut is placed on the earth as a seat for the Goddess. White rice is sprinkled on the betel leaves.  On the leaves further offerings of soaked gram dhall and sugar is offered to Bhumi Devi.  This is dotted with sindhur as it pleases her most when this is done.  Camphor on which cloves is placed is lit to wade of evil forces and negative energy.  Water is once again sprinkled to purify the offering.

While this is being done the elder ladies of the family continue to sing praises of the mother and dance in joy sometimes teasing one another to bring out a mood of happiness.

Tohi Bina Matiya Kaissan Biyah

Outhi outhi matiya kari piyar bhayi
Tohi bina matiya kaissan biyah
Kahwan hi matiya toharo janam bhaye
Kahawan hi matiya oujwal jaye
Khur khete matiya toharo janam bhaye
Eh mandawari matiya oujwal jaye

 “Without you O earth, O how is a wedding possible? Get up, get up, O black Earth, becoming yellow, without you, O Earth, how is a wedding possible? Where, O Earth, were you born? Where, O Earth, is your destination? O Earth, you were born on the outskirts of the village; O Earth, mandap is your destination”.

Prayers are offered to Mother earth to bless the couple in their marriage and her mercy is sought for her to provide abundantly for the couple that is about  to be married.   Upon conclusion of the prayer some earth is placed in the achal or the end of the sari of the mother.  She is expected to take this home and place it at the alter where the mandap or wedding formalities are to take place.  The bride or the bridegroom’s paternal aunt known as the poowa or phowi will carry a winnowing basket with all the prayer paraphernalia on her head.  The sister of the bride or the bridegroom will carry a vessel of water on her head symbolically as if it were the sacred Ganga or Ganges. Once again in a joyful mood the ladies return home to give a seat to mother earth or Bhumi Devi.

In the vaishnava tradition devotees see this act as worship to Katyanini Devi who Srimati Radharani prayed to, to have a husband like Krsna.  They experience the Matkor ceremony and the bringing of the water back home in a transcendental mood as if they went to the holy Ganga or Yamuna to bring back her holy waters that will be used to fill the mangal kalash of Lord Vishnu, be used for the wedding ceremony and to purify the paraphernalia and the couple.   They try to reenact the mood of Srimati Radharani and the Gopi’s of Vrindavan.

THE HINDU WEDDING MANAR POOJA Article No : 10

Jyotishacharya Shastri Pundit Roshan Singh

Manar Pooja

Yaa devi sarvabhuteshu buddhi rupena samsthitaa
Namastasyai namastasyai namastasyai namo namaha

To that goddess who dwells within all beings in the form
of intellect, I bow again and again and again

– Chandi Path (Devi Mahatmya), Ch. 5, v. 20

Indian architecture and paintings have given birth to some of the loveliest and most sublime images of feminine divinity the world has ever seen. They sometimes show graceful images of Radha and Krsna, Sita and Ram or Shakti and Shiva.  In most images that of the divine mother Durga in her form as the wielder of the trishul or the sword are worshiped widely especially in Bengal.  This wonderful divine mother is non other than the external pleasure giving potency of the Supreme Personality of Godhead Sri Krsna. She is worshipped in innumerable forms and ways.

The Supreme Personality of Godhead has three kinds of internal potency, namely the hlādinī-śakti, or pleasure potency, the sandhinī-śakti, or existential potency, and the samvit-śakti, or cognitive potency. In the Viṣṇu Purāṇa (1.12.69) the Lord is addressed as follows: “O Lord, You are the support of everything. The three attributes hlādinī, sandhinīand samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”
(Sri Caitanya Caritamrta—-1:4:60—-purport).

Out of the total manifestations of the sandhinī energy of the Lord, one fourth is displayed in the material world, and three fourths are displayed in the spiritual world. The Lord’s energy is divided into three component parts, namely sandhinī, saṁvit and hlādinī; in other words, He is the full manifestation of existence, knowledge and bliss. In the material world such a sense of existence, knowledge and pleasure is meagerly exhibited, and all living entities, who are minute parts and parcels of the Lord, are eligible to relish such consciousness of existence, knowledge and bliss very minutely in the liberated stage, whereas in the conditioned stage of material existence they can hardly appreciate what is the factual, existential, cognizable and pure happiness of life. The liberated souls, who exist in far greater numerical strength than those souls in the material world, can factually experience the potency of the above-mentionedsandhinī, saṁvit and hlādinī energies of the Lord in the matter of deathlessness, fearlessness and freedom from old age and disease.
In the material world, the planetary systems are arranged in three spheres, called triloka, or Svarga, Martya and Pātāla, and all of them constitute only one fourth of the total sandhinīenergy. Beyond that is the spiritual sky where the Vaikuṇṭha planets exist beyond the coverings of seven material strata. In none of the triloka planetary systems can one experience the status of immortality, full knowledge and full bliss. The upper three planetary systems are called sāttvika planets because they provide facilities for a long duration of life and relative freedom from disease and old age, as well as a sense of fearlessness. The great sages and saints are promoted beyond the heavenly planets to Maharloka, but that also is not the place of complete fearlessness because at the end of one kalpa the Maharloka is annihilated and the inhabitants have to transport themselves to still higher planets. Yet even on these planets no one is immune to death. There may be a comparative extension of life, expansion of knowledge and sense of full bliss, but factual deathlessness, fearlessness and freedom from old age, diseases, etc., are possible only beyond the material spheres of the coverings of the material sky. Such things are situated on the head (adhāyi mūrdhasu).
(Srimad Bhagavatam—-2:6:19—-purport).

Brahma, with his maya, wanted to test whether Krsna was actually present. These cowherd boys were but expansions of Krsna’s personal self (ananda-cinmaya-rasa-pratibhavitabhih (Bs. 5.37)). Later Krsna would show Brahma how He expands Himself into everything as His personal pleasure, ananda-cinmaya-rasa. Hladini saktir asmat: Krsna has a transcendental potency called hladini sakti. He does not enjoy anything that is a product of the material energy. Brahma, therefore, would see Lord Krsna expand His energy.
(Srimad Bhagavatam—-10:13:15—-purport).

So primarily His three energies are internal, marginal and external. This external energy is also displayed in the three modes of goodness, passion and ignorance. Similarly, the internal potency is also displayed in three spiritual modes—saṁvit, sandhinī and hlādinī. The marginal potency, or the living entities, is also spiritual (prakṛtiṁ viddhi me parām), but the living entities are never equal to the Lord. The Lord is nirasta-sāmya-atiśaya; in other words, no one is greater than or equal to the Supreme Lord. So the living entities, including even such great personalities as Lord Brahmā and Lord Śiva, are all subordinate to the Lord. In the material world also, in His eternal form of Viṣṇu, He maintains and controls all the affairs of the demigods, including Brahmā and Śiva.
(Srimad Bhagavatam—-2:6:32—-purport).

Kṛṣṇa is always all-spiritual. Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence are also essentially a manifestation ofsandhinī-śakti, or a transformation of viśuddha-sattva. To make this more clear, it may be said that this sandhinī-śakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord’s servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhinī-śakti. The existential sandhinī-śakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.
(Sri Caitanya Caritamrta—-1:4:65—-purport).

Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa.
(Sri Caitanya Caritamrta—-1:4:71—-purport).

The Mother in all her myriad of forms is worshiped as Durga, Bhavani, Prakriti, Amba, Ambalika, Sarasvati, Lakshmi, and during the matkor ceremony as Bhumi Devi or Mother earth.  In this most joyful ceremony called Manar Pooja,  female members of the family prepare to worship mother Sarasvati to invoke her mercy as they commence to sound the dholak or drum that will precede the music, song and dance that will follow hereafter.

The Dholak or drum is placed at the bedi or alter that is specially prepared in the courtyard of the home. All the female members of the family dressed in their best regalia each one sometimes competing with one another put on their best to please the Divine Mother Sarasvati. A little water is lightly sprinkled over the instrument to purify it.  The Dholak is lightly smeared  with hardi which is followed with seven sindhur dots as this pleases the mother.  Camphor is lit to remove bad energy and to bring positive icons.  The  bride or groom’s mother pays obeisances to Mother Sarasvathi and stands up with the Dholak.  She and six other married ladies now continue with the Manar pooja by placing a betel leaf, a betel nut and a coin on the leathery part of the dholak and on this offerings of uncooked rice is made seven times.  This is then dropped into the mother’s achara or loose end of her sari. The offering is made by the mother seven times. She would then empty the content of the rice from her achara into that of the next of the assembled six ladies. In this manner all six ladies including the mother will complete the Manar pooja.  They worship the Dholak which is symbolic of the divine mother and pray for her blessing that the mood during the festivities should be joyous and bring happiness to every member of the family.

The intense mood of prayer is transformed immediately with song and dance while preparations are made to conduct the Matkor or the digging of the earth.