संस्कृति – Parenting with Mythology

Browsing through the articles on “Devdutt”s  website, I found the thought process and style of writing that would resonate with any young person who is curious about Hinduism irrespective of where they are born or raised. For a parent, there is a lot to learn too – understanding the underpinnings of Hindu mythology and more importantly how to introduce children to it.

Dr. Pattanaik was kind enough to answer some questions are relevant to parents like myself.
1.    What is the best way to introduce Hinduism to young children who are an ethnic and religious minority in the country where they are born and being raised?
I think the children must be told that different people look at the world differently. This is the most critical thought that a child must be given. A cat looks at water differently from a fish. A horse looks at grass differently from a lion. So differently people see the world differently.

Once this idea is established children must then be told that every person thinks their view is the only and correct view. But it is not so. We must allow others to have their views. That is love. And others must allow us to have our views. That is love too. Without this foundation, it will be difficult to help children deal with the pressures of being a minority.
2. What are some of the things a parent can do to get their child curious about their religion and culture without actually forcing them into learn about it ?
By making the rituals fun. Rituals are about doing things. Rituals are choreographed to connect with us symbolically. Making rangoli can be fun. Cooking prasad can be fun. Doing puja – bathing the image, dressing it up, feeding it, singing songs to it – can be fun. The child will notice that the fun is associated with a deep reverence. Then he will question. Often this the point where parents turn rituals into ‘holy cows’ and lose the opportunity to help their children gain an understanding of their cultural world.

Parents, most often because of their own lack of knowledge, turn the sacred into scary. The child will sense whether the parent truly respects the rituals and finds them empowering or if he doing it merely to reinforce his threatened identity. Often no one knows the reason why a ritual is performed and that is ok. Parents have to admit that they don’t know the reason and they are doing what their parents did and following tradition. Its ok not to know. And it is not necessary to understand everything in the world. Sometimes understanding comes over time. I notice many people have this urgency to know the meaning of rituals immediately. The search for meaning is either frustrating or leads to some rather bizarre conclusions.
3.When it comes to Hindu mythology, there are either over-simplified books (geared towards kids) and there are the scholarly tomes. Neither is a good fit for a curious young person who needs something in between they can read independently. What kind of books would you recommend for them ?
My books!  I became a writer because I saw this gap. Often the answers are not what the parents expect. The problem is that authors are burdened by wanting to make Hinduism look nice. The measuring scale is that of other religions. As a result writing becomes apologetic and defensive. People are trying but often I find writers have a poor understanding of the subject and so are unable to appreciate the complexities and so end up with awkward prose.

Try explaining the idea of Krishna surrounded by hundreds of milkmaids doing Raas Lila to a child. Are those girls, Krishna’s friends? So is it ok for a boy to have many girlfriends? Are those girls his wives? So is it polygamy? Rather than answer such blunt uncomfortable questions, some writers escape into metaphysics – using words like Paramatma and Jivatma which, unless you are a believer, sounds like gobbledygook.  At one level they are true, but like all symbols, there is no one answer. There are layers of answers. Many answers one finds are usually not what parents expect or find appropriate, because these stories are catering not just to children but adults.
To simplify them without being simplistic (and sometimes stupid) requires a lot of effort. The story is trying to show the idea of love that is unfettered by law and custom; thus the milkmaids are in no way related to Krishna. Now this idea can be quite scary to a parent. One has to go in stages. Simplistic answer initially then more complex ones. There is no one standard answer. There are many answers, each one suiting one’s age, one’s temperament, one’s emotional and intellectual maturity. This is Hindu pluralism.
4. Do you think children actually benefit from hearing or reading a watered-down versions of Ramayan and Mahabharat where the complexity of the characters and their motivations is all but lost ?
As people mature, stories evolve. The story told to a three year old is different from that which is told to a thirteen year old. We must keep telling children there is more. Provoke them to be curious. Include them in conversations about the characters. Say the mother and father discuss how Karna was killed. The child can overhear the various arguments. There is no right answer so one must allow the arguments to stand strongly without tilting one way or another. The child by overhearing this, again and again, will be able to appreciate the complexity of life – as Hinduism seeks to portray.

5. What would enable a child make the connections between religion, mythology and day to day life in the modern world ? 
I think by making religion and mythology part of day to day life. So lets say we are discussing the war in Afghanistan. This can be associated easily with the Ramayana. Just as Ravan had no right to kidnap another man’s wife, the terrorists had no right to destroy the World Trade Centre. Of course, as the child grows up, the arguments can get more sophisticated. Why do we assume that the Americans are Ram? Maybe the terrorists see themselves as Ram, maybe the attack was the burning of Lanka. This will lead to discussions and debates. In these discussions and debates, pros and cons, the Argumentative Indian is born – one who is able to see things from multiple points of view before taking a decision.
6. How can learning about Hindu mythology the right way enable a young person to develop a deeper appreciation for the universality of the main concerns in all religions?
Yes and no. All religions have common features. But they also have uncommon features. Many people overlook the latter and this leads to conflict. For example, Hindus do not have the notion of Original Sin or Prophet. But like all religions, Hinduism is deeply concerned about what is appropriate social conduct (dharma) and happiness.
7. Do you have any recommendations for daily reading that may help a young person to navigate with greater confidence through their life – specially when the world outside is very dissimilar to the world inside their homes ?
Step 1 – Read the Amar Chitra Katha. Step 2 – Discuss the stories and don’t let the comic be the end. Discussion is the key. Stories are to be told, not read. Step 3 – don’t reach a conclusion, don’t justify, don’t apologize, don’t defend …..just try and understand why the story was told by our ancestors.
8. Finally, if  a parent’s goal is to enable their Hindu child to be an open-minded, well-adjusted global citizen who is deeply aware of their own religion but is able and willing to embrace learning from others as well, what must such a parent not do ?
Have confidence in Hinduism. This means that one does not have to put down other religions just to feel true to one’s own religion. Personally, I find the ‘cult of outrage’ that is spreading like an epidemic a problem. Everyone gets outraged when they feel their religion is being mocked or threatened. Instead of outrage, we need more understanding, love, inclusion and forgiveness. We must remind ourselves that while Ram kills Ravan, for a crime, he also acknowledges Ravan as a great scholar and teacher. Thus a holistic view is taken – parts that are condemned are condemned but not the whole.

Lakshmi sits at the feet of Vishnu;Kali stands on Shiva’s chest. So what do they say about Indian society

Published in Devlok, Sunday Midday, Jan. 20, 2013


Lakshmi sits at the feet of Vishnu. “Patriarchy!” someone shouts.
·      Kali stands on Shiva’s chest. “Female power!” someone cheers.
·      Shiva as Ardhanareshwar, half a woman. “Gender equality,” someone asserts.
These images are at least a thousand years old. They are as popular today as they were then. So what do they say about Indian society? Patriarchal? Matriarchal? Gender-sensitive? All of the above? None of the above?
All of the above confuses us, as Indian society is undoubtedly patriarchal, but not as uniformly and universally as media would like us to believe and the West is eager to publicize.
My answer would be: none of the above.
But my voice will not be heard.
For I follow the Indian way of seeing which celebrates the symbolic, the subjective and the subtle not the modern (read Western) way of seeing which is rooted in the literal, the objective and the mathematical. The Indian lens allows us to find infinite meanings in the scriptures. The Western lens permits only one, preferably one that is simple, easy to understand, hence popular.
In fact, the Indian method of interpretation is not part of academia because academia as we know it today is based on Western principles where the tangible matters more than the intangible, the measurable matters more than the immeasurable, statistics matters more than sensitivity, things matter more than thoughts, and imagination is dismissed as fiction.
Every time I try to explain the Indian methodology, I notice restlessness in the audience. They get impatient. They want a quick and simple answer. A prescription. A directive. A clear reference. An objective interpretation based on ‘facts’. It is this yearning that has turned Manu Smriti and Ramayan into prescriptive texts – something they never were intended to be. In fact, to use Manu Smriti and Ramayan in the same breath would only bring despair to one familiar with the Indian gaze.
The West looks at religious books as tools of indoctrination. When the British saw texts and imagery that they classified as Hindu, they found reasons to justify the white man’s rule. When the American scholars saw the same texts and imagery they found reasons to enforce their version of democracy. When the feminists saw the same texts and imagery they saw the cause of patriarchy. Likewise, even leftists saw the texts and imagery, they saw the cause of feudalism. In the same vein, the Right-wing sees these texts and imagery and they only see their version of glorious golden India.
But there is another way of looking at these texts  and imagery. Attempts to present this way of seeing is condemned as challenging the dominant hegemonic Western template and is dismissed as an exercise in apology and defence.
So you feel gagged. You keep quiet.
The more you study Indian scriptures, the more you realize that things are not what they seem:  a rock is not a rock, a tree is not a tree, Ram is not a man, Sita is a not a woman, Hanuman is not a monkey, violence is not violence, lovemaking is not lovemaking. It is whatever the beholder makes it out to be (very post modern). But the point is for the beholder to become wiser, witness himself watching and interpreting, become aware of every bias, outgrow the need for prejudices, while empathizing with others who do so, not attempting to correct them. The more the observer expands his mind and widens his gaze, the less he will cling to the literal and the prejudicial. He will see the spirit of the form, the formless idea beyond the shape and the name. Then the representation does not matter, for reality reveals itself. This is called darshan.
Darshan is not seeing objective reality; it is the ability to see subjective reality and the subject. The thought behind the image as well as the thought behind the interpretation of the image.
Yes, Hindus worship rocks. But no, Hindus do not worship rocks. Yes, Hindus worship Ram who abandoned his wife. But no, Ram did not actually abandon his wife. Yes, Draupadi was disrobed by men in public. But Draupadi is not actually a woman and Krishna is not actually a man. These conflicting confusing ambiguous Indian statements made by many a scholar makes sense one you learn to do ‘darshan’.
So the same Ramayan can come across as a patriarchal document, matriarchal document, gender-neutral document, spiritual document, uplifting or degrading appointment, depending on the nature of the observer’s gaze. Like the idol of the deity in a Hindu temple, meaning comes from the devotee. As many devotees, as many evenings. There is not just the one.
The point of upanishad or intimate conversation is to develop darshan. It is not a conversation between master (who knows) and student (who does not know). It is a dialogue that allows both parties to see more by appreciating the other’s point of view. It is not about argument or consensus but clarification.
For me Lakshmi sitting at Vishnu’s feet, Kali on top of Shiva and Shiva as half a woman represent three different aspects of the same thing. And my interpretation has changed every time I look at them. And it keeps widening, each wider gaze making room for the earlier narrower gaze. It reveals at one level relationship of man and woman, at another level the relationship of mind and matter, and at another level culture and nature. It is about power not just between men and women but also between men and between women and between humans and animals.
Ultimately one has to realize these are not tools of prescriptions. These are tools of reflection. The point is the not what is being shown. The point is the mindset of who is actually seeing.

Yog Pranayam Awakens Kundalini Power






वायु का संबंध आयु से अनिरुद्ध जोशी ‘शतायु’ कछुए की साँस लेने और छोड़ने की गति इनसानों से
कहीं अधिक दीर्घ है। व्हेल मछली की उम्र का राज
भी यही है। बड़ और पीपल के वृक्ष की आयु का राज
भी यही है।

वायु को योग में प्राण कहते हैं। प्राचीन ऋषि वायु के इस रहस्य को समझते थे तभी तो वे
कुंभक लगाकर हिमालय की गुफा में वर्षों तक बैठे रहते थे।
श्वास को लेने और छोड़ने के दरमियान घंटों का समय
प्राणायाम के अभ्यास से ही संभव हो पाता है। शरीर में दूषित वायु के होने की स्थिति में भी उम्र
क्षीण होती है और रोगों की उत्पत्ति होती है। पेट में
पड़ा भोजन दूषित हो जाता है, जल भी दूषित हो जाता है
तो फिर वायु क्यों नहीं। यदि आप लगातार दूषित वायु
ही ग्रहण कर रहे हैं तो समझो कि समय से पहले ही रोग
और मौत के निकट जा रहे हैं।

हठप्रदीपिका में इसी प्राणरूप वायु के संबंध में कहा गया है
कि जब तक यह वायु चंचल या अस्थिर रहती है, जब तक
मन और शरीर भी चंचल रहता है। इस प्राण के स्थिर होने
से ही स्थितप्रज्ञ अर्थात मोक्ष की प्राप्ति संभव
हो पाती है। जब तक वायु इस शरीर में है, तभी तक जीवन
भी है, अतएव इसको निकलने न देकर कुंभक का अभ्यास बढ़ाना चाहिए, जिससे जीवन बना रहे और जीवन में
स्थिरता बनी रहे।

असंयमित श्वास के कारण :
बाल्यावस्था से ही व्यक्ति असावधानीपूर्ण और अराजक
श्वास लेने और छोड़ने की आदत के कारण ही अनेक
मनोभावों से ग्रसित हो जाता है। जब श्वास चंचल और
अराजक होगी तो चित्त के भी अराजक होने से आयु
का भी क्षय शीघ्रता से होता रहता है। फिर व्यक्ति जैसे-जैसे बड़ा होता है काम, क्रोध, मद,
लोभ, व्यसन, चिंता, व्यग्रता, नकारात्मता और
भावुकता के रोग से ग्रस्त होता जाता है। उक्त रोग
व्यक्ति की श्वास को पूरी तरह तोड़कर शरीर स्थित
वायु को दूषित करते जाते हैं जिसके कारण शरीर
का शीघ्रता से क्षय होने लगता है।

कुंभक का अभ्यास करें :
हठयोगियों ने विचार किया कि यदि सावधानी से
धीरे-धीरे श्वास लेने व छोड़ने और बाद में रोकने
का भी अभ्यास बनाया जाए तो परिणामस्वरूप चित्त में
स्थिरता आएगी। श्वसन-क्रिया जितनी मंद और सूक्ष्म
होगी उतना ही मंद जीवन क्रिया के क्षय होने का क्रम
होगा। यही कारण है कि श्वास-प्रश्वास का नियंत्रण
करने तथा पर्याप्त समय तक उसको रोक रखने (कुंभक) से
आयु के भी बढ़ने की संभावना बढ़ जाती है। इसी कारण योग
में कुंभक या प्राणायाम का सर्वाधिक महत्व माना गया है।

सावधानी :
आंतरिक कुंभक अर्थात श्वास को अंदर खींचकर पेट
या अन्य स्थान में रोककर रखने से पूर्व शरीरस्थ
नाड़ियों में स्थित दूषित वायु को निकालने के लिए
बाहरी कुंभक का अभ्यास करना आवश्यक है।
अतः सभी नाड़ियों सहित शरीर की शुद्धि के बाद ही कुंभक का अभ्यास करना चाहिए। वैसे तो प्राणायाम अनुलोम-विलोम के
भी नाड़ियों की शुद्धि होकर शरीर शुद्ध होता है और
साथ-साथ अनेक प्रकार के रोग भी दूर होते हैं, किन्तु
किसी प्रकार की गलती इस अभ्यास में हुई तो अनेक
प्रकार के रोगों के उत्पन्न होने की संभावना भी रहती है।
अतः उचित रीति से ही प्राणायाम का अभ्यास करना चाहिए।

प्राणायाम का रहस्य :
इड़ा, पिंगला और सुषुम्ना ये तीन नाड़ियाँ प्रमुख हैं।
प्राणायम के लगातार अभ्यास से ये नाड़ियाँ ‍शुद्ध होकर
जब सक्रिय होती हैं तो व्यक्ति के शरीर में
किसी भी प्रकार का रोग नहीं होता और आयु प्रबल
हो जाती है। मन में किसी भी प्रकार की चंचलता नहीं रहने से स्थिर मन शक्तिशाली होकर
धारणा सिद्ध हो जाती है अर्थात ऐसे व्यक्ति की सोच
फलित हो जाती है। यदि लगातार इसका अभ्यास
बढ़ता रहा तो व्यक्ति सिद्ध हो जाता है।

Story- -Passionate Parenting

Have you heard of the Cockroach Theory for Self Development? 

At a restaurant, a cockroach suddenly flew from somewhere and sat on a lady. She started screaming out of fear. With a panic stricken face and trembling voice, she started jumping, with both her hands desperately trying to get rid of the cockroach.

Her reaction was contagious, as everyone in her group also got panicky.

The lady finally managed to push the cockroach away but …it landed on another lady in the group.

Now, it was the turn of the other lady in the group to continue the drama.

The waiter rushed forward to their rescue.
In the relay of throwing, the cockroach next fell upon the waiter.

The waiter stood firm, composed himself and observed the behavior of the cockroach on his shirt.
When he was confident enough, he grabbed it with his fingers and threw it out of the restaurant.

Sipping my coffee and watching the amusement, the antenna of my mind picked up a few thoughts and started wondering, was the cockroach responsible for their histrionic behavior?
If so, then why was the waiter not disturbed?
He handled it near to perfection, without any chaos.

It is not the cockroach, but the inability of the ladies to handle the disturbance caused by the cockroach that disturbed the ladies.

I realized that, it is not the shouting of my father or my boss or my wife that disturbs me, but it’s my inability to handle the disturbances caused by their shouting that disturbs me.

It’s not the traffic jams on the road that disturbs me, but my
inability to handle the disturbance caused by the traffic jam that disturbs me.

More than the problem, it’s my reaction to the problem that creates chaos in my life.

Lessons learnt from the story:
Do not react in life. Always respond.

The women reacted, whereas the waiter responded.

Reactions are always instinctive whereas responses are always well thought of, just and right to save a situation from going out of hands, to avoid cracks in relationship, to avoid taking decisions in anger, anxiety, stress or hurry.

What is your biggest take-away from this story?

-Passionate Parenting

संस्कृति-Why 108 time Mantra Chanting Compulsory? 108 बार मंत्र जाप क्यूँ ?

     The Wholeness in Number”9″ and Power in Number “7”

 Why is the use of 108 time of Mantra? 

  • There are 12 zodiac signs and 9 planets. As the 9 planets move through the 12 signs, their positions affect us either negatively or positively. Chanting the Om Namah Shivaya 108 times (12 x 9 = 108 duh!), nullifies any negative effects and enhances positive effects of the planets on us! 

  • Here are 54 letters in Sanskrit alphabets and Each has masculine and feminine, i.e. shiva and shakti 54 * 2 = 108
  • Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.
  • Astrology: There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole
  • The diameter of the sun is 108 times the diameter of the Earth.
  • 108 represents (1+0+8) = 9, where 9 represents 9 tattvas
  • Nine Tattvas (Principles):
————————–
1. Jiva – soul or living being (Consciousness)
2. Ajiva – non-living substances
3. Asrava – cause of the influx of karma
4. Bandh – bondage of karma
5. Punya – virtue
6. Paap – sin
7. Samvara – arrest of the influx of karma
8. Nirjara – exhaustion of the accumulated karma
9. Moksha – total liberation from karma
Again 9 tattvas and 12 months ,multiplication leads to (12 * 9 ) = 108.

  • Followers use 108 beads in their malas. They implement the following formula:

6 x 3 x 2 x3 = 108
6 senses [sight, sound, smell, taste, touch, thought]
3 aspects of time [past, present, future]
2 condition of heart [pure or impure]
3 possibilties of sentiment [like, dislike, indifference]


  • Mathematically speaking number 9 stands between 0-8 (i.e. 0 to 8 , total numbers are 9). Eight represents completeness or totality because it includes the 4 cardinal directions and the 4 ordinal directions
Zero, by contrast, represents nothingness or emptiness. It is geometrically represented by a plain sheet with no marks on it. Thus 8 is everything and 0 is nothing. 9 is the threshold number between 8 and 0. The number 1 which follows 0 represents the beginning , the root of all geometrical patterns, while 8 is the number represents fulfillment or end.

So number 108 represents beginning- nothingness- fulfillment. i.e. nothingness between the beginning and the end. Or we can say 1 stands for beginning and 8 stands for infinity and eternity.

  • Mahabharat have 18पर्व (PARV)Chapters. It Mean = 1+8 = 9 Completeness.
  • Mehmood Gaznavi attached 17 Times and next he Taken “Shayamantaka”. It mean 17+1=18(1+8=9)
  • Shakuni Rolled the dice the 17th Time and said ” Lo i have won”. it means on Next rolled Pandavas are on the Road. The completeness.     


                        The power of Number ” 7 “

  • RAMAYAN have “7” कांड. 
  • Krishna’s Dwarika consist of 7 Islands(द्वीप )-
1. Shankhodhara         4.Dwarka                         7.Harshad & Prabhas
2.Aramda                   5.Purvadvra 
3.Rupen                     6.Okhamadhi

  • One could Split Light into 7 “Colors” and One Could combine the Seven Colors in One Light.
1.Red               4.Green         7.Violet
2.Orange          5.Blue
3.Yellow          6.Indigo

  • According to “YOG”Vidya – 7 “Chakras” in our Body.
1.Crown        4.Heart         7.Root
2.Brow          5.Solar
3.Throat        6.Spleen

  • India Classic Music – 7 “swar” स्वर 
1. Sa                              4.  Ma                           7. Ni
2. Re                              5.  Pa
3. Ga                              6.  Dha

  • In English 7 “SWAR” – 1.DO 
  •                                   2.RE 
  •                                   3.MI 
  •                                   4.FA 
  •                                   5.SOL 
  •                                   6.LA 
  •                                   7.TI 

  • If you play all Swar at same moment your will get OUTPUT of Sound ” OM”.
  • Broad form of Energy- 
1. Mechanical                      4.Radiant                          7.Nuclear
2.Heat                                 5.Electrical
3. Chemical                         6.Sound

  •  Seven Rivers called “सप्तसिंधु “.
  • Seven Sages   called ” सप्त ऋषि 
  • Vedic Calenders have ” 7″ Days Phase.
  • विवाह में 7  फेरे 

.The Sixteen Purifications (1+6=7)  १ ६ संस्कार  ( १+६ =७ )
These are as listed below: 
Garbhaadhaana: The first coming together of the husband & wife for bringing about conception. 
Pumsvana: Ceremony performed when the first signs of conception are seen, and is to be performed when someone desires a male child.
 Seemantonayana: A ceremony of parting of the hairs of the expectant mother to keep her spirits high & positive. Special music is arranged for her.
 Jaatakarma: After the birth of the child, the child is given a secret name, he is given taste of honey & ghee, mother starts the first breast-feeding after chanting of a mantra.
 Naama-karana: In this ceremony the child is given a formal name. Performed on the 11th day.
 Nishkramana: In this the formal darshan of sun & moon is done for the child. 
Annapraashana: This ceremony is performed, when the child is given solid food (anna) for the first time. Chudaakarana: Cuda means the ‘lock or tuft of hair’ kept after the remaining part is shaved off.
 Karna-vedha: Done in 7th or 8th month. Piercing of the ears. 
Upanayan: The thread ceremony. The child is thereafter authorized to perform all rituals. 
Vedaarambha: Studies of Vedas begins with the guru [teacher]. 
Samaavartan: Convocation and returning home. 
Vivaaha: Marriage ceremony. 
Vaanprastha: As old age approaches, the person retires for a life of tapas (austerity) & studies.
 Sanyaasa: Before leaving the body, a Hinddu sheds all sense of responsibility & relationships to awake & revel in the timeless truth.
 Antyeshti: The last rites done after the death.
Of these, the first three are pre-natal samskaaras;
 the next six pertain to childhood; 
the subsequent three are for boyhood; marriage,
 the thirteenth pertains to youth and manhood;
 the next two are for later age and the sixteenth is the last of samkaaras for a man. 
Antyesti is the last samskaara and other rituals like annual shraaddha etc are not requisites of Sanatana Dharma, but are later incorporations into Hinduism…..

 16 श्रंगार और उनके महत्तव ( १+६ =७ )

1) बिन्दी – सुहागिन स्त्रियां कुमकुम या सिन्दुर से अपने ललाट पर लाल बिन्दी जरूर लगाती है और इसे परिवार की समृद्धि का प्रतीक माना जाता है।

2) -सिन्दुर – सिन्दुर को स्त्रियों का सुहाग चिन्ह माना जाता है। विवाह के अवसर पर पति अपनी पत्नि की मांग में सिंन्दुर भर कर जीवन भर उसका साथ निभाने का वचन देता है।

-नथ – विवाह के अवसर पर पवित्र अग्नि के चारों ओर सात फेरे लेने के बाद में देवी पार्वती के सम्मान में नववधू को नथ पहनाई जाती है।

9) -कर्ण फूल – कान में जाने वाला यह आभूषण कई तरह की सुन्दर आकृतियों में होता है, जिसे चेन के सहारे जुड़े में बांधा जाता है।

10) -हार – गले में पहना जाने वाला सोने या मोतियों का हार पति के प्रति सुहागन स्त्री के वचनबध्दता का प्रतीक माना जाता है। वधू के गले में वर व्दारा मंगलसूत्र से उसके विवाहित होने का संकेत मिलता है।

11) -बाजूबन्द – कड़े के समान आकृति वाला यह आभूषण सोने या चान्दी का होता है। यह बांहो में पूरी तरह कसा रहता है, इसी कारण इसे बाजूबन्द कहा जाता है।

12) -कंगण और चूडिय़ाँ – हिन्दू परिवारों में सदियों से यह परम्परा चली आ रही है कि सास अपनी
बडी़ बहू को मुंह दिखाई रस्म में सुखी और सौभाग्यवती बने रहने के आशीर्वाद के साथ वही कंगण देती है, जो पहली बार ससुराल आने पर उसकी सास ने दिए थे। पारम्परिक रूप से ऐसा माना जाता है कि सुहागिन स्त्रियों की कलाइयां चूडिय़ों से भरी रहनी चाहिए।

-13) अंगूठी – शादी के पहले सगाई की रस्म में वर-वधू द्वारा एक-दूसरे को अंगूठी पहनाने की परम्परा बहुत पूरानी है। अंगूठी को सदियों से पति-पत्नी के आपसी प्यार और विश्वास का प्रतीक माना जाता रहा है।

14) -कमरबन्द – कमरबन्द कमर में पहना जाने वाला आभूषण है, जिसे स्त्रियां विवाह के बाद पहनती है। इससे उनकी छरहरी काया और भी आकर्षक दिखाई देती है। कमरबन्द इस बात का प्रतीक कि नववधू अब अपने नए घर की स्वामिनी है। कमरबन्द में प्राय: औरतें चाबियों का गुच्छा लटका कर रखती है।

15) -बिछुआ – पैरें के अंगूठे में रिंग की तरह पहने जाने वाले इस आभूषण को अरसी या अंगूठा कहा जाता है। पारम्परिक रूप से पहने जाने वाले इस आभूषण के अलावा स्त्रियां कनिष्का को छोडकर तीनों अंगूलियों में बिछुआ पहनती है।

16) -पायल- पैरों में पहने जाने वाले इस आभूषण के घुंघरूओं की सुमधुर ध्वनि से घर के हर सदस्य को नववधू की आहट का संकेत मिलता है।

Question ? 

Why do we use the Word “OM”ओउम  ?
Because in English too…

OMNISCIENCE –  Infinite Knowledge
OMNIPOTENT – Person have Infinite Power
OMNIVOROUS – Ability to absorb everything
OMEN              – Implying a predictive Sign of Future Event
OMBUDSMAN – Trusted intermediary between parties, with authority to awards a verdict.
AMEN              – In christianity
AMIN               – In Islamic 


वन्देमातरम



संस्कृति-Different Expressions-Hindu Mythology, Leadership.

A young girl and her father were on a pilgrimage. When they reached the temple of Shiva, her father said, “Lets collect bilva leaves and dhatura flowers and offer them to Shiva to show our devotion.” This is what the father and daughter did. Then, they reached a Vishnu temple, and her father said, “Lets collect tulsi leaves and offer it to Vishnu to show our devotion.” This is what the father and daughter did. Then they reached a Ganesha temple. On the father’s advice, the daughter offered blades of grass. At the temple of the Kali, the daughter was told to offer neem leaves and lemons. At the temple of Hanuman, she offered sesame oil.

The daughter was confused, “You say all gods are actually one.” “Yes,” the father confirmed. “Then why different offerings to different gods?” “Because,” said the father, “Each form is different and different forms need to be told the same thing in different ways. Each time we have expressed our devotion but the vehicle of communication has changed depending on the preferences of the recipient. That is why: the wild bilva and poisonous dhatura for the hermit Shiva, the fragrant tulsi for the romantic Vishnu, the rapidly regenerating grass for Ganesha who was resurrected with an elephant head, the sour lemon and bitter neem for Kali who consumes all things, negativity included, and sesame for Hanuman, the mighty wrestler, feared even by death.”

Often we want to communicate an idea to our customers. But we do not pay adequate attention to the method of communication. The method chosen should be the function of the customer. Different customers need different methods. But most corporations find the idea of customizing methods of communication rather inefficient. So they try to come up with an efficient standard method of communication, often at the cost of effectiveness.

Vishal had learnt in a training workshop the value of an ‘elevator speech’ to express his idea to a customer in less than a minute. He had used it many times. But it never had the desired effect – an appointment with the client. He wondered why. His colleague who had greater success with the elevator speech asked him over a cup of coffee, “In which language was the elevator speech for Mr. Masand?” English, said Vishal. “But you and I both know Mr. Masand prefers speaking in Hindi.”

At that moment the penny dropped. While speaking to the customer, Vishal was focusing on what he wanted to communicate and not on how it was received by the customer. Communication is not so much about the idea but about the customer. The method of communication depends on the capacity, capability and intent of the customer, and not so much on the capacity, capability and intent of the communicator. The reference point is the customer and not the communicator. This is often forgotten.

That is why the same devotion is expressed differently for different gods: bilva for Shiva, tulsi for Vishnu, grass for Ganesha, hibiscus for Kali and sesame for Hanuman!

संस्कृति-The waxing of the waning employee-Leadership

Chandra, the moon-god, disobeyed his father-in-law, Daksha Prajapati. Daksha had given him 27 wives and told him that he should love all wives equally. Chandra, however, preferred only one of them. An angry Daksha, therefore cursed Chandra, that he would suffer from the wasting disease. Each day, his luster would wane and eventually he would disappear forever. As a result, the moon started to wane. A terrified Chandra did not know what to do. Being a Deva, a sky-god, he turned to his king, Indra, and begged him for help. “The only person you can turn to is Shiva,” said Indra, “because he is not a Deva. He is a Maha-Deva, greater than all gods put together.”

Chandra went to Shiva but Shiva was a silent god, with eyes shut, deep in meditation. Chandra sat before him, trembling, afraid, desperate for help. Shiva opened his eyes, looked at the miserable moon-god. Without speaking a word, Shiva picked Chandra up and gently placed him on his forehead. Instantly, the moon began to wax once again. Daksha had caused Chandra to degenerate; Shiva had helped him regenerate. Chandra realized why Indra had addressed Shiva as Maha-deva; he was not just god (spelt without capitals). He was God (spelt in capitals). Chandra established the festival of Shiva-ratri each month, at the tail end of the waning half of the lunar month. And once a year, he established the Maha-Shiva-ratri, to mark the end of the winter months and the waxing of the summer seasons.

Offices are filled with Daksha Prajapatis and Shivas. Daksha Prajapatis are colleagues who cause us to wane. Meeting Daksha results in loss of luster, mood and enthusiasm. We feel depressed. Shivas ,on the other hand, have a calming effect. Without doing too much, just by their mere presence, they can energize and bring back enthusiasm in the most depressed of colleagues. Shiva is the colleague we seek out when we have the blues. Daksha is the colleague who we shun as he causes the blues.

Sandipani Mukherjee, an architect, is terrified of meeting Rakesh Rathod who works in the same design firm. Every time Rakesh joins a meeting, Sandipani feels depressed. Rathod is cynical and shoots every proposal down. When Sandipani comes up with an idea, Rakesh finds holes in them, and invariably makes Sandipani feel small and incompetent. But Sandipani cannot wish Rakesh away, they work in the same team and the same department and are on many common projects. Sandipani tries to rationalize the situation. He knows Rakesh does not mean ill but that is the way he is, unfortunately. The only way to survive is to walk across and meet Paritosh.

Paritosh is the admin manager who seems to be at peace with himself. He never gets angry, never raises his voice, and somehow gets every job done without much effort. Sandipani just goes to Paritosh’s workstation and sits there. They don’t talk. Paritosh simply goes about doing his work and just the gentle rhythm with which things gets done around Paritosh, energizes Sandipani. The world no longer feels like a terrible place as it does after an encounter with Rakesh. A cup of tea later, Sandipani returns to his desk, like the full moon, shining brightly, secure in the knowledge that should Rakesh make him wane, there is always Paritosh who will help him wax.

Source – My great leader Dr.Devdutt ji sahab..