Saturday, June 7, 2014


The night was unusually quiet, something too uncanny for vampirekind to adapt themselves with. Perhaps they revered this night and had decided to retire after all the tragedy that had befallen lately. It seemed as if they were ready for the amiable night to offer them some tranquility - a manner inconsistent with the severity of their innate nature. The night, though discombobulating, was compassionate to not only the king of the hounds but also to the most servile of the beasts.

There was only one being as pretty as the very night and she was in her bed contemplating the rare silence of the night-time Mystic Falls. The glory of her beauty was enriched by the silver beams of the moonlight resting on her angelic hair. Her eyes hinted torturous grief, something troubling even for the beholder. It was too cruciatus, but poetic, for this abysmally delicate soul. Perhaps this eternity was growing too abominable for her to accept; perhaps she despised the loneliness that fate had now offered her. But as they say, nothing lasts forever, and when you are eternally existent, ‘forever’ is always an overstatement.

She had a visitor and she knew it before he revealed himself.

 There was a long silence. Usually, whim and impulse were the manners she preferred but this time she chose to act differently. It seemed as if she chose to abhor her inborn blonde-hood; but for someone with a crave for mystics, it would only be too obvious that she knew something quite before it actually happened. She knew it was going to happen, as implied by no hint of the element of surprise.

“What are you doing here Klaus?” She remarked his presence. It was categorically rude but her harmonics was too soft to claim the latter and so was his remark, in turn, a bit condescending but, given the chemistry, all was well as far as conscience was concerned, “A bit impolite for Miss Mystic Falls, isn’t it, love!”. The ‘trademark’ evil grin was out of his equation of mannerism today. It was a different version of Niklaus. Caroline turned the other side facing the window that revealed the gorgeous night-sight of the boulevard, overlooking the river.

“I want you to leave Klaus; I am no mood for diabolism today”, she broke the ice, still facing the side opposite to the visitor.

“We both know it is not correct, now, do we, love?” Klaus was too quick to reply. Perhaps he was right; Caroline might have been expecting someone - probably him.

She turned around; Klaus was right in front of her, closer than an inch off her evoking breasts. Caroline gasped. He was staring at her eyes, something too unbeastly about the king of the beasts. She tried to lift her eyes off but only in vain. She promptly refrained and sighed a few times as she allowed herself to land on her bed. She felt something, it was his hand on her exposed shoulders; she shivered, her heart pounded heavily and she swallowed her breath.

She knew it was wrong; she parted with someone she loved so dearly a few hours ago and that, just because of the man who was with her at the time. But it was as if Klaus had compelled the night to lock away the conscientious boredom. She must have tried to escape, at least momentarily, but the milieu was too adorable for fate to change its mind. Klaus befitted his fingers betwixt hers. The resonance was epic and was apparent in their breaths and heart-beats. Klaus turned her around and she obeyed like a little child lured for sweets. Resistance must have crossed her mind but somewhere in her heart, the elation of the fact that she, and only she, could unmonster the evil inside the immortal Klaus was more than just obvious. It was only a second before Klaus drew himself to her that she surrendered herself to the lord of the hybrids.

All the thoughts he had about her filled him up - all those hours spent thinking of her silky smooth skin; and that smooth, plump, juicy access of love, below her navel, was a constant inspiration of his paintings. He would smile, while painting those scraps of his mind, thinking of how their fantasy would occur. This was the day and perhaps no different than the one he fantasized.

Apparently, ignorance was bliss.         

Tuesday, April 29, 2014

A major Sanskrit epic, the Ramayana is regarded as a scripture of the allegorical lessons in righteous living integral to the many Hindus from the Indian subcontinent and beyond. The Ramayana is a story about the Ayodhya Prince Rama, who defeats the Lanka King Ravana to free his kidnapped wife, Sita, with the aid of an army of sophisticated and knowledgeable monkeys. The most common tradition regards Rama as the god Visnu’s human avatar and Ravana as a monster king of demons. However, Ravana has set an example for future generations as he followed his dharma, or morals, until the very end! 
Ravana mastered sixty-four forms of knowledge ranging from the holy books of Brahmins such as the Vedas to arts and ways of Ksatriyas, including archery. Although he was arrogant and aggressive, his arduous asceticism and austere penances brought him two boons from two of three primary gods. Brahma allowed him to become invulnerable to the wrath of any god/Devas, and Shiva granted him indestructibility from all powers excluding humans in Heaven/Earth. These powers fueled his arrogance and aggressiveness, the result which eventually led to his demise.
As a brother, Ravana supported his family. He indirectly defended his sister, Soorpnakha, who was insulted by Rama and Lakshmana, in so much as to wage war with full combat. Moreover, Ravana respected Vibhisna’s (his brother’s) decision to join the opposing forces even though he knew that would give a grand advantage to his enemy. Once the battle ensued, Vibhisna helped Rama in many important ways (ex. sending spies to Lanka, educating Rama of the prowess of the demon Prahastha, and destroying many demons in battle). Even so, Ravana didn’t try to prevent him from joining nor imprisoned him for going against his orders—king’s orders.
Most importantly, Ravana fulfilled his duty as Brahmin to the last bit, which is best exemplified when Rama wanted to install Shiva lingam to win Shiva’s favor when fighting to win against Ravana. With no other priest nearby, Rama accepts Ravana as his guru, leading Ravana to observe all rites meticulously and dutifully chants Rama’s intent in establishing the lingam in order to slay Ravana, himself, in battle.
Furthermore, there are many instances where Ravana didn’t fully employ his demonic behavior. For instance, once kidnapped, he never touched Sita because he was never able to get her approval. He never physically/emotionally hurt her like Rama and Lakshmana did to Soorpnakha. Once within Lanka, he had all the power to easily have taken advantage of her. Instead, already knowing that Sita was renowned for being the most dharmic woman on the earth, which also meant that she would be the last woman to give approval for his touch, Ravana gave her time to mourn in hopes of changing her decis.
It is believed that to die from the hand of God is to find a place in heaven. Ravana, one of the wisest man in the history, plotted his own death from the hand of the God Rama, the avatara of Lord Vishnu, the preserver of the lokas. Lord Rama too, knowing the profundity of knowledge in Ravana, ordered his brother Laxamana to seek Ravan's wisdom and later when Laxman did not know the proper way, Rama himself sought the knowledge. 

Wednesday, April 16, 2014

Once upon a time when daityas did vidhwamsha on the janas, the janas went to Vishnu to get rid of daityas. But Vishnu too had to take help of Shiva and so he went to the Lord of Demons and worshipped him with 1000 lotus flowers each with a name of Shiva. But due to maya of Lord Rudra, a divine incident happened. Lord Mahadeva hid the last flower. Vishnu was surprised, but to please Shiva he worshipped Lord Shiva with his one eye. Shiva was pleased and Vishnu got the vara of Sudarshana chakraha, which lord Vishnu, the preserver of the lokas, used to kill the rakhshyasha. And then there was shanti in the tri-lokas.


Suta said:

May this be heard, O great sages, I shall now recount the hymn of a thousand names of Shiva, whereby Shiva was pleased.

Vishnu said:

Shiva; Hara; Mrida; Rudra; Pushkara; Pushpalochana; Arthigamya; Sadachara; Sharva; Shambhu; Maheshvara; Chandrapida; Chandramouli; Vishva; Vishvamareshvara; Vedantasara-sandoha; Kapali; Nilalohita; Dhyanadhara; Aparicchedya; Gouribharta; Ganeshvara; Ashtamurti; Vishvamurti; Trivargasvargasadhana; Jnanagamya; Dridaprajna; Devadeva; Trilochana; Vamadeva; Madadeva; Patu; Parivrida; Drida; Vishvarupa; Virupaksha; Vagisha; Shuchisattama; Sarvapramanasamvadi; Vrishanka; Vrishavahana; Isha; Pinaki; Khatvanga; Chitravesha; Chirantana; Tamohara; Mahayogi; Gopta; Brahma; Dhurjati; Kalakala; Krittivasah; Subhaga; Pranavatmaka; Unnadhra; Purusha; Jushya; Durvasa; Purashasana; Divyayudha; Skandaguru; Parameshthi; Paratpara; Anadimadhyanidhana; Girisha; Girijadhava; Kuberabandhu; Shrikanatha; Lokavarnottama; Mridu; Samadhivedya; Kodandi; Nilakantha; Parashvadhi; Vishalaksha; Mrigavyadha; Suresha; Suryatapana; Dharmadhama. Kshamakshetra; Bhagavana; Bhaganetrabhida; Ugra; Pashupati; Tarkshya; Priyabhakta; Parantapa; Data; Dayakara. (100)

Daksha; Karmandi; Kamashasana; Shmashananilaya; Suksha; Shmashanastha; Maheshvara; Lokakarta; Mrigapati; Mahakarta; Mahoushadhi; Uttara; Gopati; Gopta; Jnanagamya; Puratana; Niti; Suniti; Shuddhatma; Soma; Somarata; Sukhi; Sompapa; Amritapa; Soumya; Mahatejah; Mahadyuti; Tejomaya; Amritamaya; Annamaya; Suhapati; Ajatashatru; Aloka; Sambhavya; Havyavahana; Lokakara; Vedakara; Sutrakara; Sanatana; Maharshi; Kapilacharya; Vishvadipti; Vilochana; Pinakapani; Bhudeva; Svastida; Svastikrita; Sudhi; Dhatridhama; Dhamakara; Sarvaga; Sarvagochara; Brahmasrika; Vishvasrika; Sarga; Karnikara; Priya; Kavi; Shakha; Vishakha; Goshakha; Shiva; Bhishaka; Anuttama; Gangaplavodaka; Bhaya; Pushkala; Sthapati; Sthira; Vijitatma; Vishayatma; Bhutavahana; Sarathi; Sagana; Ganakaya; Sukirti; Chinnasamshaya; Kamadeva; Kamapala; Bhasmoddhulita-vigraha; Bhasmapriya; Bhasmashyai; Kami; Kanta; Kritagama; Samavarta; Nivritatma; Dharmapunja; Sadashiva; Akalmasha; Chaturvahu; Durvasa; Durasada; Durlabha; Durgama; Durga; Sarvayudhavisharada; Adhyatmayoganilaya; Sutantu; Tantuvardhana. (200)

Shubhanga; Lokasaranga; Jagadisha; Janardana; Bhasmashuddhikara; Meru; Ojasvi; Shuddhavigraha; Asadhya; Sadhusadhya; Bhrityamarkatarupadhrika; Hiranyareta; Pourana; Ripujivahara; Bala; Mahahrada; Mahagarta; Vyali; Siddhavrindaravandita; Vyaghracharmambara; Mahabhuta; Mahanidhi; Amritasha; Amritavapu; Panchajanya; Prabhanjana; Panchavimshatitattvastha; Parijata; Para-vara; Sulabha; Suvrata; Shura; Brahmavedanidhi; Nidhi; Varnashramaguru; Varni; Shatrujita; Shatrutapana; Ashrama; Kshapana; Kshama; Jnanavana; Achaleshvara;Pramanabhuta; Durjneya; Suparna; Vayuvahana; Dhanurdhara; Dhanurveda; Gunarashi; Gunakara; Satyasatyapara; Dina; Dharmaga; Ananda; Dharmasadhana; Anantadrishti; Danda; Damayita; Dama; Abhivadya; Mahamaya; Vishvakarma; Visharada; Vitaraga; Vinitatma; Tapasvi; Bhutabhavana; Unmattavesha; Pracchanna; Jitakama; Ajitapriya; Kalyanaprakriti; Kalpa; Sarvalokaprajapati; Tarasvi; Tavaka; Dhimana; Pradhanaprabhu; Avyaya; Lokapala; Antarhitatma; Kalpadi; Kamalekshana; Vedashastrarthatattvajna; Aniyama; Niyatashraya; Chandra; Surya; Shani; Ketu; Varanga; Vidrumacchavi; Bhaktivashya; Anagha; Parabrahm-amrigavanarpana; Adri; Adryalaya; Kanta; Paramatma. (300)

Jagadguru; Sarvakarmalaya; Tushta; Mangalya; Mangalavrita; Mahatapa; Dirghatapa; Sthavishtha; Sthavira; Dhruva; Aha; Samvatsara; Vyapti; Pramana; Parmatapa; Samvatsarakara; Mantra-pratyaya; Sarvadarshana; Aja; Sarveshvara; Siddha; Mahareta; Mahabala; Yogi; Yogya; Siddhi; Mahateja; Sarvadi; Agraha; Vasu; Vasumana; Satya; Sarvapaphara; Sukirti; Shobhana; Shrimana; Avanmanasagochara; Amritashashvata; Shanta; Vanahasta; Pratapavana; Kamandalundhara; Dhanvi; Vedanga; Vedavita; Muni; Bhrajishnu; Bhojana; Bhokta; Lokanantha; Duradhara; Atindriya; Mahamaya; Sarvavasa; Chatushpatha; Kalayogi; Mahanada; Mahotsaha; Mahabala; Mahabuddhi; Mahavirya; Bhutachari; Purandara; Nishachara; Pretachari; Mahashakti; Mahadyuti; Ahirdeshyavapu; Shrimana; Sarvacharyamanogati; Vahushruta; Niyatatma; Dhruva; Adhruva; Sarvashaska; Ojastejodyutidara; Nartaka; Nrityapriya; Nrityanitya; Prakashatma; Prakashaka; Spashtakshara; Budha; Mantra; Samana; Sarasamplava; Yugadikrida; Yugavarta; Gambhira; Vrishavahana; Ishta; Vishishta; Shishteshta; Shalabha; Sharabha; Dhanu; Tirtharupa; Tirthanama; Tirthadrishya; Stuta. (400)

Arthada; Apamnidhi; Adhishthana; Vijaya; Jayakalavita; Pratishthita; Pramanajna; Hiranyakavacha; Hari; Vimochana; Suragana; Vidyesha; Vindusamshraya; Balarupa; Vikarta; Balonmatta; Gahana; Guha; Karana; Karta; Sarvabandhavimochana; Vyavasaya; Vyavasthana; Sthanada; Jagadadija; Guruda; Lalita; Abheda; Bhavatmatmasamsthita; Vireshvara; Virabhadra; Virasanavidhi; Virata; Virachudamani; Vetta; Tivrananda; Nadidhara; Ajnadhara; Tridhuli; Shipivishta; Shivalaya; Balakhilya; Mahachapa; Tigmamshu; Badhira; Khaga; Adhirma; Susharana; Subrahmanya; Sudhapati; Maghavana; Koushika; Gomana; Virama; Sarvasadhana; Lalataksha; Vishvadeha; Sara; Samsarachakrabhrita; Amoghadanda; Madhyastha; Hiranya; Brahmavarchasi; Paramartha; Para; Mayi; Shambara; Vyaghralochana; Ruchi; Virinchi; Svarbandhu; Vachaspati; Aharpati; Ravi; Virochana; Skanda; Shasta; Vaivasvata; Yama; Yukti; Unnatakirti; Sanuraga; Paranjaya; Kailashadhipati; Kanta; Savita; Ravilochana; Vidvattama; Vitabhaya; Vishvabharta; Anivarita; Nitya; Niyatakalyana; Punyashravanakirtana; Durashrava; Vishvasaha; Dhyeya; Duhsvapnanashana; Uttarana; Dushkritiha. (500)

Vijneya; Duhsaha; Bhava; Anadi ; Bhurbhuvakshi; Kiriti; Ruchirangada; Janana; Janajanmadi; Pritimana; Nitimana; Dhava; Vasishtha; Kashyapa; Bhanu; Bhima; Bhimaparakrama; Pranava; Satpatchachara; Mahakasha; Mahaghana; Janmadhipa; Mahadeva; Sakalagamaparaga; Tattva; Tattavit; Ekatma; Vibhu; Vishvavibhushana; Rishi; Brahmana; Aishvaryajanmamrityujaratiga; Panchayajnasamutpatti; Vishvesha; Vimalodaya; Atmayoni; Anadyanta; Vatsala; Bhaktalokadhrika; Gayatrivallabha; Pramshu; Vishvavasa; Prabhakara;; Shishu; Giriraha; Samrata; Sushena; Surashatruha; Amogha; Arishtanemi; Kumuda; Vigatajvara; Svayamjyoti; Tanujyoti; Achanchala; Atmajyoti; Pingala; Kapilashmashru; Bhalanetra; Trayitanu; Jnanaskandamahaniti; Vishvotipatti; Upaplava; Bhaga; Vivasvana; Aditya; Yogapara; Divaspati; Kalyanagunanama; Papaha; Punyadarshana; Udarakirti; Udyogi; Sadyogi; Sadasanmaya; Nakshatramali; Nakesha; Svadhishthanapadashraya; Pavitra; Paphari; Manipura; Nabhogati; Hrit; Pundarikasina; Shatru; Shranta; Vrishakapi; Ushna; Grihapati; Krishna; Paramartha; Anarthanashana; Adharmashatru; Ajneya; Puruhuta; Purushruta; Brahmagarbha; Vrihadgarbha; Dharmadhenu; Dhanagama. (600)

Jagaddhitaishi; Sugata; Kumara; Kushalagama; Hiranyavarna; Jyotishmana; Nanbhutarata; Dhvani; Araga; Nayandyaksha; Vishvamitra; Dhaneshvara; Brahmajyoti; Vasudhama; Mahajyotianuttama; Matamaha; Matarishva; Nabhasvana; Nagaharadhrika; Pulastya; Pulaha; Agastya; Jatukarnya; Parashara; Niravarananirvara; Vairanchya; Vishtarashrava; Atmabhu; Aniruddha; Atri; Jnanamurti; Mahayasha; Lokaviragranti; Vira; Chanda; Satyaparakrama; Vyalakapa; Mahakalpa; Kalpaviriksha; Kaladhara; Alankarishnu; Achala; Rochishnu; Vikramonnata; Ayuhshabdapati; Vegi; Plavana; Shikhisarathi; Asamsrishta; Atithi; Shatrupreamathi; Padapasana; Vasushrava; Pratapa; Havyavaha; Vishvabhojana; Japaya; Jaradishamana; Lohitatma; Tanunapata; Brihadashva; Nabhoyoni; Supratika; Tamisraha; Nidagha; Tapana; Megha; Svaksha; Parapuranjaya; Sukhanila; Sunishpanna; Surabhi; Shishiratmaka; Vasanta; Madhava; Grishma; Nabhasya; Vijavahana; Angira; Guru; Atreya; Vimala; Vishvavahana; Pavana; Sumati; Vidvana; Travidya; Naravahana; Manobuddhi; Ahamkara; Kshetrajna; Kshetrapalaka; Jamadagni; Balanidhi; Vigala; Vishvagalava; Aghora; Anuttara; Yajna; Shreye. (700)

Nishshreyahpatha; Shaila; Gaganakundabha; Danavari; Arindama; Rajanijanaka; Charuvishalya; Lokakalpadhrika; Chaturveda; Chatrubhava; Chatura; Chaturapriya; Amlaya; Samamlaya; Tirthavedashivalaya; Vahurupa; Maharupa; Sarvarupa; Charachara; Nyayanirmayaka; Nyayi; Nyayagamya; Nirantara; Sahasramurddha; Devendra; Sarvashastraprabhanjana; Munda; Virupa; Vikranta; Dandi; Danta; Gunottama; Pingalaksha; Janadhyaksha; Nilagriva; Niramaya; Sahasravahu; Sarvesha; Sharanya; Sarvalokadhrika; Padmasana; Paramjyoti; Parampara; Paramphala; Padmagarbha; Mahagarbha; Vishvagarbha; Vichakshana; Characharajna; Varada; Varesha; Mahabala; Devasuraguru; Deva; Devasuramahashraya; Devadideva; Devagni; Devagnisukhada; Prabhu; Devasureshvara; Divya; Devasuramaheshvara; Devadevamaya; Achintya; Devadevatmasambhava; Sadyoni; Asuravyaghra; Devasimha; Divakara; Vibudhagravara; Shreshtha; Sarvadevottamottama; Shivajnanarata; Shrimana; Shikhi-shriparvatapriya; Vajrahasta; Siddhakhadgi; Narasimhanipatana; Brahmachari; Lokachari; Dharmachari; Dhanadhipa; Nandi; Nandishvara; Ananta; Nagnavratadhara; Shuchi; Lingadhyaksha; Suradhyaksha; Yogadhyaksha; Yugavaha; Svadharma; Svargata; Svargakhara; Svaramayasvana; Vanadhyaksha; Vijakarta; Dharmakrit; Dharmasambhava; Dambha. (800)

Alobha; Arthavit; Shambhu; Sarvahbutamaheshvara; Shmashananilaya; Tryksha; Setu; Apratimakriti; Lokottaras-phutaloka; Trymbaka; Nagabhushana; Andhakari; Makhaveshi; Vishnukandharapatana; Hinadosha; Akshayaguna; Dakshari; Pushadantabhit; Dhurjati; Khandaparashu; Sakala; Nishkala; Anagha; Akala; Sakaladhara; Pandurabha; Mrida; Nata; Purna; Purayita; Punya; Sukumara; Sulochana; Samageyapriya; Akrura; Punyakirti; Anaymaya; Manojava; Tirthakara; Jatila; Jiviteshvara; Jivitantakara; Nitya; Vasureta; Vasuprada; Sadgati; Satkriti; Siddhi; Sajjati; Kalakantaka; Kaladhara; Mahakala; Bhuasatyapraryana; Lokalavanyakarta; Lokottarasukhalaya; Chandrasanjivana; Shasta; Lokaguda; Mahadhipa; Lokabandhu; Lokanatha; Kritajna; Krittibhushana; Anapaya; Akshara; Kanta; Sarvashastrahadvara; Tejomaya; Dyutidhara; Lokagranti; Anu; Shuchismita; Prasannatma; Durjjeya; Duratikrama; Jyotirmaya; Jagannatha; Nirakra; Jaleshvara; Tumbavina; Mahakopa; Vishoka; Shokanashana; Trllokapa; Trilokesha; Sarvashuddhi; Adhokshaja; Avyaktalakshana; Deva; Vyaktavyakta; Vishampati; Varashila; Varaguna; Saramandhana; Maya; Brahma; Vishnu; Prajapala; Hamsa; Hamsagati. (900)

Vaya; Vedha; Vidhata; Dhata; Srashta; Harta; Chaturmukha; Kailasa-Shikharavasi; Sarvavasi; Sadagati; Hiranyagarbha; Druhina; Bhutapa; Bhupati; Sadyogi; Yogavit; Yogi; Varada; Brahmanapriya; Devapriya; Devanatha; Devajna; Devachintaka; Vishamaksha; Vishalaksha; Vrishada; Vrishavardhana; Nirmama; Nirahamkara; Nirmoha; Nirupadrava; Darpha; Darpada; Dripta; Sarvabhutaparivartaka; Sahasrajit; Sahasrarchi; Prabhava; Snigddhaprakritidakshina; Bhutabhavyabhavannatha; Bhutinashana; Artha; Anartha; Mahakosha; Parakaryaikapandita; Nishkantaka; Kritananda; Nirvyaja; Vyajamardana; Sattvavana; Sattvika; Satyakirti; Snehakritagama; Akampita; Gunagrahi; Naikatma; Naikakarmakrit; Suprita; Sumukha; Suksha; Sukara; Dakshinaila; Nandiskandhadhara; Dhurya; Prakata; Pritivardhana; Aparajita; Sarvasattva; Govinda; Adhrita; Sattvavahana; Svadhrita; Siddha; Putamurti; Yashodhana; Varahabhringadhrika; Bhringi; Balavana; Ekanayaka; Shrutiprakasha; Shrutimana; Ekabandhu; Anekakrit; Shrivatsalashivarambha; Shantabhadra; Sama; Yasha; Bhushaya;Bhushana; Bhuti; Bhutakrit; Bhutabhavana; Akampa; Bhaktikaya; Kalaha; Nilalohita; Satyavrata; Mahatyagi; Nityashantiparayana; Pararthavritti; Vivikshu; Visharada; Shubhada; Shubhakarta; Shubhanama; Shubha; Anarthita; Aguna; Sakshi; Akarta. (1000)

Tuesday, April 1, 2014

Alodya sarva shastrani, vicharya cha punaha punaha, Idamekam sunishpannam dhyeyo Narayano Harihi.

Bhagwan Ved Vyas is Sanatan Dharma’s first and greatest acharya. He classified the four Vedas, wrote the 18 Purans, the Brahma Sutras, and uttered the Mahabharat which Shri Ganeshji penned down. The Mahabharat is glorified as the fifth Veda. Of all Mahabharat’s sections, the most important and its essence and crown jewel is the Bhagvad Gita. This appears in the Bhishma Parva, Chapters 23 to 40.
So now we can understand why Vyasji is the greatest acharya. And, in the Vachanamrut, Bhagwan Swaminarayan has declared him as the final authority, as far as the shastras are concerned.

He was born in Nepal (Damauli, Tanahun, Nepal) 

He studied under his father, as well as other great rishis such as, Vasudev and Sanakadik. He then taught the Vedas to his pupils. He had four famous sons: King Pandu - father of the Pandavas, Dhrutarashtra - father of the Kauravs, Vidurji - famous for his text, Vidurniti, and Shukdevji - famous for his wisdom given to King Parikshit, in the Shrimad Bhagwat. The Bhagwat is the 18th Puran which Vyasji wrote. In it he has described Shri Krishn’a divine episodes. He then attained inner peace.

In the Shikshapatri (93-95), the code of conduct written by Bhagwan Swaminarayan, He lists eight shastras as authoritative:-
(1) Four Vedas
(2) Vedant Sutras (Brahma Sutras)
(3) Vasudev Mahatmya of the Skand Puran
(4) Shrimad Bhagwatam
(5) Vidurniti in the Mahabharat (Udyog Parva 33- 40)
(6) Vishnusahastranam in the Mahabharat
(7) Bhagvad Gita in the Mahabharat
(8) Yagnavalkya Smruti
Of these eight, the first seven are all by Vyasji !

In honor of Ved Vyas as the foremost acharya and guru in Sanatan Dharma, the Guru Purnima festival is celebrated annually on Ashadh Punam. This is also known as Vyas Purnima. On this day, the spiritual guru is offered pujan. In the BAPS sanstha, we do pujan of our guru, His Divine Holiness Pramukh Swami Maharaj.


Wednesday, March 19, 2014

Thursday, March 13, 2014


  The question that they asked me today in lecture is that what does your theory say about the fate of universe. When I substituted the variables accordingly in my equations, it made some kind of sense to me. Let me explain.

The whole concept of the Ladder theory works on the random occurrence concept, i.e. you have an entity but you don’t know what it is subjected to and how it is subjected to, however you make a logical guess aided by the balance in the probability and move on with equations. Now we consider universe as an alone something in the pool of nothingness and deduce further.

Imagine universe as anything you find convenient to imagine but something that contracts and expands easily. Now at a certain time we have a volume of universe that can go either side - i.e. increase or decrease, because we do not know how it works, for we do not know what variables affect this volume. Now we are ready to operate like we did for any general entity and the last equation we came up with is

<A2N> = <A2N-1> + 1, where <A> is the expectation of volume at N ‘time’ defined by variable length 1 arbitrarily.

So we had an estimate that if we do not know how things work, it has to come to the original state, as it is the only plausible guess (because the dynamics can go both possible ways). However mathematics of expectation says the entity does not come back to the original state, even when the probability is balanced. So the best expected fate of the universe at any time is expansion.

So Ladder theory supports the expansion theory which is currently accepted by Physics. 

Tuesday, March 11, 2014

Aum Sri VedVyasa Bhagwan Rishihi
Aum Sri VedVyasa Mahamunihi
"The life history of Ved Vyas is an interesting one. The author of the great epic Mahabharata, Ved Vyas was the first and greatest acharya of Sanatan Dharma. He is responsible for classifying the four Vedas, wrote the 18 Puranas and recited the great Mahabharata. In fact, the Mahabharata is often called as the fifth Veda. The most important and the most glorified section is the Bhagwad Gita, the lesson recited to Arjuna by Lord Krishna on the battlefield. Apart from the Mahabharata, he also wrote the Brahmasootra, one of his shortest theologies on Hindu philosophy. It is said that Ved Vyas is immortal and he never died. Seeing the widespread violence in today's times, he is said to have retreated into some remote village in Northern India. The life of Ved Vyas is an example to all in the modern times on how to be selfless and devote oneself entirely to Lord in order to attain Nirvana

He is also known as Krishna Dvaipayana. Around some 5000 years ago, he was born in Damauli of Tanahun district, which is now in Nepal. The ancient cave that he wrote Mahabharata still exists in Nepal.

His father was Parashar Rishi, a sage and his mother was Satyavati. He taught the Vedas to his pupils with ardent devotion and dedication. It is said that Mahabharata is the 18th Puran that was written by Ved Vyas. He fathered four famous sons, Pandu, Dhritarashtra, Vidur and Sukhdev. Ved Vyas received knowledge from great sages like Vasudeva and Sanakadik. He described that the most important goal in one's life is to attain Narayana or the Divine Supreme."

(adapted from - )

We have clicked some pictures of his birthplace and the gufa.

Thursday, March 6, 2014

When you feel happy or overwhelmed by great happiness or satisfaction you take a deep breath and you sigh loudly uttering “haaaaaa”, it is an exclamation irrespective to any language. And true happiness or joy or satisfaction is when you lose yourself in great silence, great peace. The word to establish silence is irrespective of all languages -- “Shhhh”. So when you know the true meaning of Shhhh haaaaa and you utter it repeatedly, a word is conjured up that takes the form of Shiva, where ‘v’ sound comes from the air motion regurgitated inside the mouth. So this word Shiva is the abbreviation of the astounding benevolent energy that encircles the entire universe. Universe is Shiva and Shiva is universe. Sun, moon and stars are his decorations and this energy is not passive; it is constantly alert. And as a symbol a snake is chosen. It does not actually represent a snake but alertness. The tridents stand for dream, conscious and sleep states. Shiva has it but is beyond it. And the damaroo symbolizes the immensely powerful, alert and benevolent “sound” that is across the universe and that can hear you or that travels through you in the form of words, thoughts, ideas and perceptions.

(Aum nama shivaya - The word nama is the word “mana” spelled opposite in Sanskrit. So it symbolizes the energy Shiva travelling ‘inside’ (in the opposite direction of) your ‘mana’ or heart.)



Saturday, February 22, 2014


Review by Lisa

The Royal Enigma is a historical fiction about a young man, Nawin, who is living during a time of horrible political upheaval in India. The tyranny and caste system are in place where the rich are rich and everyone else is poor. Nawin is trying to decide his plight in life as a young man. He is unable to see anything beyond a never ending pit of oppression. He witnesses abominable injustices to innocents.Revolution breaks out, and many vie for political power and position. The country is torn between the past tyranny and a new democracy. The king himself becomes nothing more than a mere figurehead of sorts with his powers diminishing by the day. War and militant groups have encompassed the land. In the aftermath poverty, devastation and fear guide the people. Much older and wiser, Nawin finds himself back where it all began understanding what and who truly matters to him.

Krishna Bhatt does an excellent job vividly portraying the tragedy of a people and placing the reader inside the reality of a tortured country. The story was difficult to put down and I found a certain pizzazz to his writing style.

A fantastic novel that will keep the reader glued to the pages. 


 Review by Wordsworth

Krishna Bhatt brings us a macro-view of the brutal politics of Nepal and the realities of its contact-driven caste system as well as a micro-view of quotidian family life impacted by these larger, enigmatic, political realities. I was intrigued by his views of European and American culture. There is a noble, earnest searching and honest striving of a young man to make his way in the world and overcome the many obstacles embedded as enigmas of his culture to achieve a decent living and a fulfilling life. He alludes to historical, political intrigue at the highest levels of his nation's government and the impact of political upheaval upon the common man of Nepal. At times I felt as if I were reading the early writing about family life of VS Naipaul in "A House for Mr. Biswas" because of the sincerity, power and perception of Krishna Bhatt. The writing style is humble and its humility bestows upon it great dignity and integrity and power. The editing in places in the second language of colonial English could be tighter but the simple power of the narrative voice is compelling and worthy and intelligent. I appreciate an opportunity to peer into life in Nepal and better understand what it means to live and work in this fascinating culture with its own inherent idiosyncratic challenges. I see a promising future for Krishna Bhatt as a writer with much to offer. There is a power in the humanities and especially wonderful literature to open new worlds and Krishna Batt opened to me the gateway of a new world about which I did not know enough but was pleased to learn more: I really like this book.