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Mahabharata Indian Art Series by Giampaolo Tomassetti

by Jana Thevar

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The Vedic age was one of flamboyant beauty in all ways. It was a lifestyle that combined spirituality,  laws of dharma and art in equal proportions. From architecture to city planning, common speech to styles of everyday wear, everything was steeped in art. This is apparent from the elaborate, poetic descriptions of the Vedic lifestyle in various ancient scriptures.

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For example, the following excerpts were taken from the Bhagavata Purana. These describe the opulence of the legendary thousand-gated city of Dvaraka, where Sri Krishna reigned as king in the Dwapara Yuga age.

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sarvartu-sarva-vibhava-
puṇya-vṛkṣa-latāśramaiḥ
udyānopavanārāmair
vṛta-padmākara-śriyam

TRANSLATION

The city of Dvārakāpurī was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.

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sitātapatra-vyajanair upaskṛtaḥ
prasūna-varṣair abhivarṣitaḥ pathi
piśaṅga-vāsā vana-mālayā babhau
ghano yathārkoḍupa-cāpa-vaidyutaiḥ

TRANSLATION

As the Lord (Krishna) passed along the public road of Dvārakā, His head was protected from the sunshine by a white umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon the road. His yellow garments and garlands of flowers made it appear as if a dark cloud were surrounded simultaneously by sun, moon, lightning and rainbows.

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Artist Giampaolo Tomassetti (spiritually initiated as Jnananjana Dasa) has captured the splendor of this era beautifully in his exquisite works of art. What a gift indeed to be blessed with a mind and hands that can create wonders like these. Words fail me as I try to praise this man’s stunning work. All I can say with a sigh is, this is true art.

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Here’s a video showing some of these works in progress:

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About Giampaolo Tomassetti

He was born on March 8, 1955, in Terni, Italy. From 1980 to 1987, he was a founding member of the International Vedic Art Academy, located at Villa Vrindavan in Italy. A number of his paintings appear in books published by the Bhaktivedanta Book Trust. He has held about thirty exhibitions all around Italy. One of his great loves is painting frescoes and walls. He worked on the Mahabharata project for the last twelve years in Citta di Castello, Perugia, Italy.

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Finally, this is Villa Vrindavana, where Giampaolo’s paintings are currently being exhibited.

 

Update: As many of you have written to me asking details about these works of art, I’d like to clarify a couple of things. The artist, Jnananjana Dasa (Giampaolo Tomassetti), informed me that all these paintings (original pieces) were sold to the Museum of Spiritual Art (MOSA) at Villa Vrindavana, Italy and are currently exhibited there. There was a limited edition book with these prints for sale, but most websites selling it have updated me that copies have been sold out. I don’t have HD quality images of any of these paintings.

Jana Thevar @ Princess Draupadi

 

Related Links:

Bhakti Yoga Through the Art of Puja

Choosing a Mala: Tulasi, Rudraksha or Both?

Everything You Need to Know About Rudraksha

The Rudraksha Jabala Upanishad (Full Text)

How to Know if Your Rudraksha Beads are Genuine

Choosing a Mala: Tulasi, Rudraksha or Both?

by Jana Thevar

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Hare Krishna and Om Namashivaya.

The reason why Sanathana Dharma (known to some as Hinduism) is not easily defined is because it’s not quite a religion. People who follow these paths come from all walks of life and have spiritual principles that come in all combinations. This in turn, reflects in the external paraphernalia they choose to adorn themselves with, including spiritual beads (Sanskrit: mala).

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Ask any person who claims to be a Hindu: what makes someone a Hindu? It’s not a question anyone can answer with absolute certainty and finality. Sanathana Dharma has no real boundaries that ‘disqualifies’ a follower of its varied paths.

Some Hindus are staunch worshipers of Shiva and only Shiva. Others will bow before none but Vishnu. Then there are people who connect with various deities, from Karthikeya to Ganesha to Durga. Our ISKCON friends chant Krishna’s names with every breath. And finally, there are people like me who can’t be categorized – I happily do regular archanais for every major Hindu deity, I go to both Catholic and Protestant churches, I like mosques, I’m an atheist and an omnist, and finally I’m everything and nothing. I can’t be bothered to consider what labels and limitations fit me – I’m too busy immersing myself in the unlimited wonders of the universal experience.

Tulasi or Rudraksha?

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I wear both. And more, including neem, sandalwood, spathikam (clear quartz) and navrattan (nine sacred gems). I even have Christian rosaries. Sometimes I use just one. At other times, I wear a few together.

Why choose? Your spiritual experience of the universe is only as limited as your mind – remember that.

Here are some facts to consider:

  • The foremost known Vedic scripture about rudraksha (the Rudraksha Jabala Upanishad) does not mention anywhere in it that wearers of rudraksha cannot wear tulasi beads.
  • Similarly, nowhere is it stated in any accepted Vaishnava-related Vedic scripture that the use of rudraksha is forbidden for Vaishnavas.

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I’ll leave these self-explanatory Vedic verses below for you to think about:

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Rudranam sankaras casmi.” (Translation: “Of all the Rudras, I am Lord Shiva.”)

~ Bhagavan Sri Krishna, Bhagavad Gita, Chapter 10, Text 23.

Vaisnavanam yatha sambhuh.” (Translation: “Lord Sambhuh [Shiva] is the greatest of Vaishnavas.”)

~ Bhagavata Purana, SB 12.13.16.

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The highest universal powers don’t have issues with each other, yet we humans are arguing over wooden beads.

Ekam sat vipra bahudha vadanti“. ~ Rig Veda

(Translation: That which exists is One. The sages call It by various names.)

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Conclusion

Sanathana Dharma is not a limited concept and will never be. There is no such thing as “if you do X, you’re a proper Hindu and if you do Y you’re breaching the boundaries of Hinduism”.

Come on. We have cannibalistic Aghori sadhus in rudraksha, and tulasi-wearing Vaishnavas who won’t even consume garlic in keeping with their strict vows of a vegetarian sattvic diet. Who’s to say they’re right or wrong in their practices? Those paths have their scriptural backing too.

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That which is said to have good energy and positive vibrations (tulasi, rudraksha, Ganges water, Vibhuti or Bhasma, Gopi Chandan, prasada, etc.) will always remain purifying, sacred and beneficial to the wearer, regardless if they are used in combination with each other or alone.

In summary, wear rudraksha beads if you wish. Wear tulasi if you prefer that instead. Wear both if your heart so desires – neither Krishna, Shiva nor any authoritative figure of Sanathana Dharma has ever forbidden it.

~Loka samasta sukhino bhavantu~

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Related Links:

Everything You Need to Know About Rudraksha

The Rudraksha Jabala Upanishad (Full Text)

How to Know if Your Rudraksha Beads are Genuine

Mahabharata Indian Art Series by Giampaolo Tomassetti

 

Bhakti Yoga Through The Art Of Puja (Part 2)

by Jana Thevar

Part 2: How to Perform Simple Puja

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Most Indians are familiar with puja and would know how to perform a simple, basic puja at home (or anywhere, actually). If you’re new to this and would like to start, congratulations on taking this first step in Bhakti Yoga.

Puja can be as simple or as elaborate as you want. Remember, the most important aspects of puja are devotion and sincerity. Don’t worry about doing something wrong. As long as you perform puja with love and good intentions, your offerings will be accepted and you’ll receive the benefits of the ritual in the form of positive energy.

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Basic things you’ll need for puja:

An incense holder
A clean cloth for the altar
New cotton wick
A brass puja bell
A brass oil lamp
Pictures or statues of your deities of choice
Pictures of your spiritual masters / gurus
A container for water (for offering)
Oil for the lamp (ghee or any pure, edible vegetable oil)
Fresh flowers, leaves or fruits (all three, if possible)

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Additional items (optional):

A camphor holder
A frankincense holder
A container for water with a spoon (to purify your hands)
Plates for offering food (kept specifically for puja purposes)

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Method:

1. Shower. Always be freshly showered before having anything to do with puja, even if you’re just cleaning or setting up the altar. Purity on all levels is best when it comes to puja.
2. Clean the altar. If you don’t have an altar, a table covered with a clean, new cloth will do. If the altar was used previously for puja, remove any dried flowers, dried garlands, leftover incense ash and previously offered water. Dispose all organic material under a tree or plants. Any previously offered water should be consumed or poured on plants. It’s not necessary to throw away leftover oil in the lamp – it can be reused and replenished as needed.

A photo by Boris  Smokrovic. unsplash.com/photos/ZUDOdyNSWPg

3. Arrange your pictures and puja utensils. Every altar should ideally have a picture or statue of Ganesha, as he is the deity in charge of removing obstacles. Place Ganesha on the left, followed by the other deities to the right. If you have a two-tiered altar, you can place the pictures of your spiritual masters below the pictures of the deities; otherwise, place these to the sides. Place the incense holder, water container and bell on your altar, in front of the pictures. Note: You can easily make additional tiers on your altar using bricks, wooden blocks or books, and covering these with a cloth.
4. Decorate the altar and prepare your offerings. If you have fresh flowers or garlands, decorate the altar with these, in any style you like. Light the incense. Fill the water container up with clean drinking water or fresh milk. If you have sattvic vegetarian food or fruits you’d like to offer, arrange these on the altar on plates specifically purchased for puja. If the oil lamp is empty, refill it with fresh ghee (or vegetable oil). Trim a cotton wick to about 1 ½ to 2 inches in length, then lightly dip the edge you’re going to light into the oil. Squeeze the wick’s tip to remove excess oil, then place the whole wick into the lamp, with the edge of the wick sitting on the pointed rim of the lamp.

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5. Light the lamp to begin your puja. Ring the bell firmly for a few seconds; this is done to invite the devas to accept your offerings and dispel any negative energies within the space. If you feel comfortable enough, ring the bell using your left hand and perform aarathi with your right hand (with lit camphor placed in the camphor holder). Aarathi should be performed in large, circular motions three times, in a clockwise direction. Some people prefer to perform aarathi at the end of the puja, but I do mine at the beginning.
6. Recite mantras or pray silently. If you want to recite mantras, always start with a Ganesha mantra before anything else. After Ganesha, the mantras for the other deities should follow in this sequence, according to your chosen deities : Vishnu / Krishna, Shiva, Lakshmi, Durga, Muruga, and the rest. If you don’t know any mantras, it’s perfectly acceptable to pray silently, in your mind and heart, in any language. Offer your greetings and obeisances to the deities respectfully, and thank them for coming to grace your puja (never doubt this – once you ring the bell, they are energetically present at your altar). Mentally share any concerns you have and ask them for help or guidance. Once you have completed your prayers, thanks the deities for everything you’ve been given so far – always remember to have an attitude of gratitude.

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7. Meditate. Make sure the flame is ‘safe’ so as not to accidentally cause a fire when you’re not watching it. You may place it on a large metal tray to prevent stray sparks from touching the altar cloth. Once you’re sure the lamp is burning in a safe manner, meditate with your eyes closed for about 10 to 20 minutes. It’s best to sit on a pillow or mat, with your hands in chin mudra or in your lap. You may also do japa chanting with the aid of a rosary.
8. Conclude the puja. Once you’ve completed your meditation, silently ask for permission to end the puja. Then, put out the lamp using a flower (or use a twig to drown the wick and flame in the oil). If you have offered milk, water, fruits or food, you may now remove the items and transfer them to your regular cups and plates for consumption.

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Note: If you’d like to perform a more elaborate puja for a special reason, you may want to consider hiring a priest as they are trained extensively in complex Vedic rituals. It does not mean that a simple puja you do yourself is inferior – it’s just more practical due to the complexity of the rituals, especially those done for specific purposes.

Related Posts:

Bhakti Yoga through the Art of Puja (Part 3)

Everything You Need to Know about Rudraksha

The Rudraksha Jabala Upanishad (Full Text)

How to Know if Your Rudraksha Beads are Genuine