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Sunday, January 10, 2016
अग्निपुराण , AGNIPURAN
After Life- Moment of death per Hindu, Sanatan Dharma
According to the Hindu Cosmology, death is a systematic process in which the period just preceding the moment we actually die is crucial. This is when the messengers of Yamaraja, the king of death, arrive. Those who have surrendered themselves and all their desires, thoughts, feelings, losses, and achievements to the Divine, however, are visited by messengers of the Divine Being. These are a breed apart from the messengers of the king of death.
The river is deep, and when we swim across it we have to confront the creatures who dwell there. Anything can happen-the water may he clean or it may be contaminated; we may get caught in the current or be chased by a crocodile; we may begin to drown and then be suddenly pushed back to the surface by a friendly fish; perhaps the next moment a shark rips away a chunk of flesh. We may notice our friends or our enemies swimming or drowning near us. If we are lucky, the messengers drop us at crossings where there are special cows,intelligent animals who are expert swimmers. They offer their tail as a rope and pull us safely across the river.
We are then led to specific areas of heaven or hell, some better and some worse. The length of our stay is determined by our karmas. Either by tasting heavenly pleasures or by going through hellish pain, the karmas that brought us here are eventually exhausted. Then we are sent back to the earthly realm to begin life all over again.
The yogis interpret this scenario symbolically.According to their experiences, the messengers of the king of death represent the forces of time. These forces are punctual-time cannot be untimely-and once they have arrived, we cannot avoid feeling their presence. We also know the meaning of their coming: it is time to leave the body and move on.
Desire. worry, insecurity. fear, disease, and old age set the stage for the messengers, but long before they actually arrive we harbor the fear of death at both the conscious and unconscious levels. When death actually comes, these feelings intensify. Those of us who do not willingly accept the message that our time in this body is over,die miserably.
Afterlife : The Propeller Of Death And Rebirth
Wednesday, January 6, 2016
Summary of Puranas . १८ पुराण के नाम और उनका महत्त्व
(१) ब्रह्मपुराणः—इसे “आदिपुराण” भी का जाता है। प्राचीन माने गए सभी पुराणों में इसका उल्लेख है। इसमें श्लोकों की संख्या अलग- २ प्रमाणों से भिन्न-भिन्न है। १०,०००…१२.००० और १३,७८७ ये विभिन्न संख्याएँ मिलती है। इसका प्रवचन नैमिषारण्य में लोमहर्षण ऋषि ने किया था। इसमें सृष्टि, मनु की उत्पत्ति, उनके वंश का वर्णन, देवों और प्राणियों की उत्पत्ति का वर्णन है। इस पुराण में विभिन्न तीर्थों का विस्तार से वर्णन है। इसमें कुल २४५ अध्याय हैं। इसका एक परिशिष्ट सौर उपपुराण भी है, जिसमें उडिसा के कोणार्क मन्दिर का वर्णन है।
(३) विष्णुपुराणः—-पुराण के पाँचों लक्षण इसमें घटते हैं। इसमें विष्णु को परम देवता के रूप में निरूपित किया गया है। इसमें कुल छः खण्ड हैं, १२६ अध्याय, श्लोक २३,००० या २४,००० या ६,००० हैं। इस पुराण के प्रवक्ता पराशर ऋषि और श्रोता मैत्रेय हैं।
(४) वायुपुराणः—इसमें विशेषकर शिव का वर्णन किया गया है, अतः इस कारण इसे “शिवपुराण” भी कहा जाता है। एक शिवपुराण पृथक् भी है। इसमें ११२ अध्याय, ११,००० श्लोक हैं। इस पुराण का प्रचलन मगध-क्षेत्र में बहुत था। इसमें गया-माहात्म्य है। इसमें कुल चार भाग हैः—(क) प्रक्रियापादः– (अध्याय—१-६), (ख) उपोद्घातः— (अध्याय-७ –६४ ), (ग) अनुषङ्गपादः–(अध्याय—६५–९९), (घ) उपसंहारपादः–(अध्याय—१००-११२)। इसमें सृष्टिक्रम, भूगो, खगोल, युगों, ऋषियों तथा तीर्थों का वर्णन एवं राजवंशों, ऋषिवंशों,, वेद की शाखाओं, संगीतशास्त्र और शिवभक्ति का विस्तृत निरूपण है। इसमें भी पुराण के पञ्चलक्षण मिलते हैं।
(६) नारद (बृहन्नारदीय) पुराणः—इसे महापुराण भी कहा जाता है। इसमें पुराण के ५ लक्षण घटित नहीं होते हैं। इसमें वैष्णवों के उत्सवों और व्रतों का वर्णन है। इसमें २ खण्ड हैः—(क) पूर्व खणअ्ड में १२५ अध्याय और (ख) उत्तर-खण्ड में ८२ अध्याय हैं। इसमें १८,००० श्लोक हैं। इसके विषय मोक्ष, धर्म, नक्षत्र, एवं कल्प का निरूपण, व्याकरण, निरुक्त, ज्योतिष, गृहविचार, मन्त्रसिद्धि,, वर्णाश्रम-धर्म, श्राद्ध, प्रायश्चित्त आदि का वर्णन है।
(७) मार्कण्डयपुराणः—इसे प्राचीनतम पुराण माना जाता है। इसमें इन्द्र, अग्नि, सूर्य आदि वैदिक देवताओं का वर्णन किया गया है। इसके प्रवक्ता मार्कण्डय ऋषि और श्रोता क्रौष्टुकि शिष्य हैं। इसमें १३८ अध्याय और ७,००० श्लोक हैं। इसमें गृहस्थ-धर्म, श्राद्ध, दिनचर्या, नित्यकर्म, व्रत, उत्सव, अनुसूया की पतिव्रता-कथा, योग, दुर्गा-माहात्म्य आदि विषयों का वर्णन है।
(८) अग्निपुराणः—इसके प्रवक्ता अग्नि और श्रोता वसिष्ठ हैं। इसी कारण इसे अग्निपुराण कहा जाता है। इसे भारतीय संस्कृति और विद्याओं का महाकोश माना जाता है। इसमें इस समय ३८३ अध्याय, ११,५०० श्लोक हैं। इसमें विष्णु के अवतारों का वर्णन है। इसके अतिरिक्त शिवलिंग, दुर्गा, गणेश, सूर्य, प्राणप्रतिष्ठा आदि के अतिरिक्त भूगोल, गणित, फलित-ज्योतिष, विवाह, मृत्यु, शकुनविद्या, वास्तुविद्या, दिनचर्या, नीतिशास्त्र, युद्धविद्या, धर्मशास्त्र, आयुर्वेद, छन्द, काव्य, व्याकरण, कोशनिर्माण आदि नाना विषयों का वर्णन है।
(९) भविष्यपुराणः—इसमें भविष्य की घटनाओं का वर्णन है। इसमें दो खण्ड हैः–(क) पूर्वार्धः–(अध्याय—४१) तथा (ख) उत्तरार्धः–(अध्याय़—१७१) । इसमें कुल १५,००० श्लोक हैं । इसमें कुल ५ पर्व हैः–(क) ब्राह्मपर्व, (ख) विष्णुपर्व, (ग) शिवपर्व, (घ) सूर्यपर्व तथा (ङ) प्रतिसर्गपर्व। इसमें मुख्यतः ब्राह्मण-धर्म, आचार, वर्णाश्रम-धर्म आदि विषयों का वर्णन है। इसका रचनाकाल ५०० ई. से १२०० ई. माना जाता है।
(१०) ब्रह्मवैवर्तपुराणः—यह वैष्णव पुराण है। इसमें श्रीकृष्ण के चरित्र का वर्णन किया गया है। इसमें कुल १८,००० श्लोक है और चार खण्ड हैः—(क) ब्रह्म, (ख) प्रकृति, (ग) गणेश तथा (घ) श्रीकृष्ण-जन्म।
(११) लिङ्गपुराणः—-इसमें शिव की उपासना का वर्णन है। इसमें शिव के २८ अवतारों की कथाएँ दी गईं हैं। इसमें ११,००० श्लोक और १६३ अध्याय हैं। इसे पूर्व और उत्तर नाम से दो भागों में विभाजित किया गया है। इसका रचनाकाल आठवीं-नवीं शताब्दी माना जाता है। यह पुराण भी पुराण के लक्षणों पर खरा नहीं उतरता है।
(१२) वराहपुराणः—इसमें विष्णु के वराह-अवतार का वर्णन है। पाताललोक से पृथिवी का उद्धार करके वराह ने इस पुराण का प्रवचन किया था। इसमें २४,००० श्लोक सम्प्रति केवल ११,००० और २१७ अध्याय हैं।
(१४) वामनपुराणः—इसमें विष्णु के वामन-अवतार का वर्णन है। इसमें ९५ अध्याय और १०,००० श्लोक हैं। इसमें चार संहिताएँ हैं—-(क) माहेश्वरी, (ख) भागवती, (ग) सौरी तथा (घ) गाणेश्वरी । इसका रचनाकाल ९ वीं से १० वीं शताब्दी माना जाता है।
(१५) कूर्मपुराणः—इसमें विष्णु के कूर्म-अवतार का वर्णन किया गया है। इसमें चार संहिताएँ हैं—(क) ब्राह्मी, (ख) भागवती, (ग) सौरा तथा (घ) वैष्णवी । सम्प्रति केवल ब्राह्मी-संहिता ही मिलती है। इसमें ६,००० श्लोक हैं। इसके दो भाग हैं, जिसमें ५१ और ४४ अध्याय हैं। इसमें पुराण के पाँचों लक्षण मिलते हैं। इस पुराण में ईश्वरगीता और व्यासगीता भी है। इसका रचनाकाल छठी शताब्दी माना गया है।
(१६) मत्स्यपुराणः—इसमें पुराण के पाँचों लक्षण घटित होते हैं। इसमें २९१ अध्याय और १४,००० श्लोक हैं। प्राचीन संस्करणों में १९,००० श्लोक मिलते हैं। इसमें जलप्रलय का वर्णन हैं। इसमें कलियुग के राजाओं की सूची दी गई है। इसका रचनाकाल तीसरी शताब्दी माना जाता है।
(१७) गरुडपुराणः—यह वैष्णवपुराण है। इसके प्रवक्ता विष्णु और श्रोता गरुड हैं, गरुड ने कश्यप को सुनाया था। इसमें विष्णुपूजा का वर्णन है। इसके दो खण्ड हैं, जिसमें पूर्वखण्ड में २२९ और उत्तरखण्ड में ३५ अध्याय और १८,००० श्लोक हैं। इसका पूर्वखण्ड विश्वकोशात्मक माना जाता है।
(१८) ब्रह्माण्डपुराणः—इसमें १०९ अध्याय तथा १२,००० श्लोक है। इसमें चार पाद हैं—(क) प्रक्रिया, (ख) अनुषङ्ग, (ग) उपोद्घात तथा (घ) उपसंहार । इसकी रचना ४०० ई.- ६०० ई. मानी जाती है।
Monday, January 4, 2016
How old is universe ! सृष्टि की आयु
!! विष्णु ( सुरकुलेश से हरकुलीस [Hercules] )
Mahabharat war details
Friday, January 1, 2016
Gandiva- famous weapon
Vyas was lineage not a single man
Saturday, December 19, 2015
8 types of Deity forms
The spotless purana Srimad Bhagavatam (11.27.12), describes the
eight types of Deity forms:
śailī dāru-mayī lauhī
lepyā lekhyā ca saikatī
mano-mayī maṇi-mayī
pratimāṣṭa-vidhā smṛtā (Srimad Bhagavatam 11.27.12)
"The eight types of Deity forms are declared to be:a form carved from a block of stone, a form carved from wood, a form made of metal, clay, paint, sand, made of jewels or conceived within the
mind."
The living entity is the eternal servant of the Supreme Lord, but
due to being inimical towards Him, he has,from time immemorial,
been wandering through higher and lower species of life, identifying
with each body thus obtained, and so being burned by the three-fold
miseries. As long as this envious attitude towards the Supreme Lord
remains he will not be able to obtain His shelter, and for that long he
will have to remain bound in the prison house of the material world.
If a conditioned soul, due to the influence of some great good fortune, develops an inclination towards the service of the Lord, and
again becomes favorable towards Him, then he is able to regain the
eternal association of Lord Krishna. Therefore, bhagavad-bhakti,
or devotional service to the Supreme Lord, is the only means to
obtain Him. This is the final conclusion of all the scriptures, including the Upanisads, the puranas and the Pancaratras.
(note: Do not worship broken or handicap deities, made from plastic, made from paper or other materials which never mentioned above)
Raghavendra Swami miracles
Although Raghavendra Swami performed various miracles, the most significant miracle lies in the vast literature he left behind & his contribution to the philosophy of Sri Madhvacharya. He wrote extensive commentaries on the upanishads, bhagavad gIta, vedas, as well as several granthas that Madhvacharya wrote.
The Tanjavore district was under a great drought at that time. Raghavendra Swami made the ruler perform appropriate rituals and ceremonies. Soon afterwards, rain once again fell upon the lands. The king, to show his gratitude offered Raghavendra Swami a priceless necklace, which Raghavendra Swami in turn put into the Yajna as an offering to Lord Vishnu, who had really brought the region out of the drought. The king grew angry at what he thought was an insult. Raghavendra Swami immediately brought back the necklace from the fire. The king, realizing that for one who renounced the world a necklace meant nothing, asked for Raghavendra Swami's forgiveness.
Raghavendra Swami visited Bijapur, where the scorching heat was unbearable. One brahmin was overcome by the heat and fell down, unable to get up. Raghavendra Swami recited a mantra, and water sprung up from the scorching sands, which saved the Brahmin's life.
In another instance, a child was traveling with an entourage, through a desert. The heat was so unbearable that the child started to cry. Raghavendra Swami threw his upper cloth towards the child. Flying through the air, it gave shade to the child for the rest of the journey
At that time there was a Desai who had no faith in God or the Vedas. He would challenge scholars to make a twig sprout, using Vedic mantras. No one was able to do this. So then the people called Raghavendra Swami to prove to the Desai the power of the Vedas. He sprinkled some water on the twig while reciting a Vedic mantra. Right before the Desai's eyes, the twig began to sprout. This incident instilled deep faith in the hearts of many scholars who were present. They had heard that Raghavendra Swami, in his earlier days, had made the cool sandalwood paste burn, by reciting the Agni Sukta, then made it cool again by reciting Varuna Sukta. After witnessing the twig sprout with their own eyes, they believed that such miracles were possible through the grace of the Lord. The Desai, himself, who used to scoff the Vedas, became a true believer in God and upheld the Vedas, with Raghavendra Swami as his guiding light.
Raghavendra Swami, while performing miracles clearly stated that what he did was not magic or sorcery or witchcraft. It was not Patanjali's yoga, but the yoga of the Bhagavad Gita. The aim of his miracles was to remove the suffering of those who seek refuge in him and thus draw them towards God and religion.
First Sloka Of Ramayana and Brahma
Brahma said to Valmiki Rsi by my mercy mother Saraswathi appeared in your tongue. There is no mistake in that first sloka.
Ma nishada pratishtam tvam agama shasvati sama / Yat krauncha mithunat ekam avadhih kama mohitam
(Desist O hunter! May you not get stability or peace for endless years, since you killed one of the pair of cranes, in love with each other.)
Brahma explained to Valmiki rsi Ma nishada - Dear hunter when you shoot the crane(krauncha) pratishtam tvam agama shasvati sama
Ma- Maha Lakshmi who resides in the heart of Lord Srinivas I pay my humble obeisances.
Lord Rama and Mother Sita are two cranes, the hunter appeared to be Ravana tried to destroy mother Sita. So the Lord Srinivas who has mother Laksmi in his heart destroyed Ravana, I pay my respectful obeisances.
Valmiki Rsi was surprised with the sloka whereas he cursed the hunter with the sloka but it turned into a sloka which glorifying Lord Srinivas and mother Lakshmi.
Lord Brahma advices Valmiki rsi to continue his work on Ramayana and blessed him.
yaavat sthaasyanti girayaH saritaH cha mahiitale || 1-2-36
taavat raamaayaNa kathaa lokeSu prachariSyati |
yaavat raamasya ca kathaa tvat kR^itaa pracharishhyati | 1-2-37
taavat uurdhvam adhaH cha tvam mat lokeshhu nivatsyasi |
As long as the mountains and rivers exist in this world , the story of Ramayana would be talked about by people. As long as the story of Ramayana as written by you is being told, you till then you would reside in the earth, heaven and the nether world. Saying this that God Brahma vanished. And this made the sage and his disciples astonished.
Story of Agasthyar - Cauvery
During the wedding of Siva with Parvathi in the Mount Kailas, the entire population, Devas and Rishis had gathered & hence the Northern land dipped down, unable to bear the weight. Lord Siva asked Sage Agasthiar to go to the Podhigai ranges in the Southern land in order to balance the weight. (Agasthiar was very short in stature but his might was so great). Agasthiar was sad that he
could not stay & witness the Lord's wedding.
Siva granted that he would still be able to see the wedding from the South. From within his matted locks, he took river Cauvery & filled it in Agasthiar's kamandala, bidding Cauvery to flow wherever Agasthiar pointed. Agasthiar reached the south & travelled to various
Siva Sthalas. Surapaduma was an asura, who had immense power. Indra had run away in fear from his Indraloka, reached Sirgazhi in the southern regios of India & prayed to Lord Siva. He created a beautiful garden & worshipped Lord Siva with the flowers from his garden. But soon, Lord Varuna in fear of Surapaduma did not shower rains & Indran's garden & in fact the whole land suffered from lack of water. Sage Narada, told Indran of the river Cauvery that Lord Siva had once filled in Agasthiar's kamandala. Indra prayed to Lord
Ganesha for his help. Ganesha took the form of a crow & sat on Agasthiar's kamandala & toppled it. Agasthiar lifted his hands to shoo off the crow. River Cauvery, took it as a signal for her & began to flow. The crow took the form of a small boy. Agasthiar started chasing the boy trying to strike him on his head with his knuckles. Ganesha took his original form. Agasthiar was saddened that he had tried to strike Lord Ganesha. He started striking his forehead with his knuckles. Ganesha stopped him & granted that everybody who
worshipped him in this manner would be blessed with wisdom
Where was mountain lifted by Hanuman
Ritigala is the highest range of hills in Sri Lanka's so called Cultural Triangle, which was the core region of the ancient and medieval Sinhalese civilization. In Ritigala there was one of the most important monasteries of austere forest monks. It also served as a pilgrim's place and had a hospital for Ayurvedic treatment, because the Ritigala hills are famous for their abundance of medical plants. Legend has it that the reason for this is that Ritigala is a part of Mount Dronagiri. When Lakhshmana was severely injured by Indrajit during the battle on Lanka, Hanuman was sent to fetch the life-restoring Sanjivani plant from the Himalayas. But when Hanuman realized that he was unable to find this herb in time, he lifted the whole Dronagiri and flew with it to Lanka, but on the way he lost some parts of it, Ritigala being one of them
THE SIGNIFICANCE OF THE ARATI CEREMONY
By Stephen Knapp,
The arati ceremony is the offering of a ghee lamp to the Deity or object of respect. These lamps usually have five or more flames on them. Arati is performed in the temples to the Deities several times a day. It is also offered to special guests and holy saints. It is also accompanied with ringing a bell, singing or playing musical instruments.
In offering the lamp to the Deity, it is held in the right hand and waved in a clockwise motion, 4 times to the feet, 2 times to the waist, and seven times around the whole body. It is a way of adding an intensity to the prayers and the image of the Lord. Besides, the aroma of the burning ghee is quite pleasing. Afterwards, the ghee lamp is passed around the room so that everyone can place their hands over the flame that has been offered to the Deity, accepting it as holy remnants, prasada, and then touch the hands to the eyes or head. This is a gesture of accepting the light of knowledge, and the light which revealed the Lord. We use the lamp to light the form of the Lord who is in fact the source of all light. This was particularly significant before there was electricity and when temples were lit by lamps. The arati ceremony would especially provide light to various parts of the Deity when the priest would wave the lamp in front of it. Some of the older temples in India are still like this today. We also accept this lamp as a symbol of lighting our own vision and thoughts with hopes that they may be divine and noble.
Sometimes camphor is also used in place of ghee. This also presents a pleasing scent. The ghee or camphor also represents our inherent tendencies that are being offered to the fire of knowledge, which reveals the form of the Lord and thus increases our mental and physical purity in service to the Lord.
What is Mind?
Commentary by Sankaracarya
Mind is greater than Speech. - 'Mind' stands for the internal organ as endowed with the function of reflecting. When the mind performs the operation of reflecting, it urges the speech to say what has to be said. Hence speech becomes included under the act of mind. Mind instruct one to perform actions, When mind desires son and cattle, he will work for it. When one's mind is indulge in worldly thoughts, he will act accordingly. The Lord presence in everyone's mind. A learned person should use the mind to understand the Supreme Lord who is the creator and the beauty of the Vedas. So the mind was given to understand the Brahman (Supreme Personality of Godhead).
Panniru Thirumurai
Panniru Thirumurai (panniru = "twelve"; thirumurai = "holy books") refers to the twelve-book collection of hymns and writings of South Indian Saivite saints, compiled by Saint Nambi-Andar-Nambi (ca 1000).
One of the greatest movements of the world — the Saiva bakthi movement — took place in Tamil Nadu between the seventh and tenth centuries. The movement engulfed the entire land and the inspiration for this was the writings of the Saiva Saints, which formed the canonical literature of Saivism.
Saivism is a pan-Indian phenomenon. But it was these saints who took it to the common man through their hymns. For the first time, hymns were composed in the regional language, namely Tamil, instead of Sanskrit.
The Panniru Thimurai is a canonical literature that is unique in more than one sense. It was written in Tamil and formed the fountainhead of Saiva Siddhanta philosophy. It was also divine and attracted people. The outpourings were superbly devotional and it was this that sparked off the bakthi movement.
The sincerity and depth of the poems of the Panniru Thirumurai captured the head and heart of the common people. The result was that the popular and powerful faiths of Buddhism and Jainism slowly faded away.
The Tamil Panniru Thirumurai Saivite literature paved the way for devotional literature in other regions to appear in their regional languages instead of Sanskrit. The bakthi movement spread all over the country. We find that this canonical literature occupies a special place in Indian religious literature. A study of Saivism in India is incomplete if the contribution of Tamil saints is not understood.
The canonical literature, as mentioned earlier, comprises of the poetry of Tamil Saivite Saints like Thiru-jnana sambanthar, Thiru-navukk-arasar (Appar), Sundarar, Manikkavasagar, and others. The corpus of devotional literature is collectively called Panniru Thirumurai. As the name reveals, it consists of twelve major titles. These 12 Thirumurais are arranged into four categories. They are:
sthothiram (stothram)
- hymns in praise (thirumuRais 1-9)
chaaththiram (shaastram)
- guidelines or philosophical treatises (10th thirumuRai)
prabhantam (assorted)
- songs composed of various language constructs (11th thirumuRai)
puraaNam (history)
- historical recount (12th thirumuRai)
The Thirumurais (holy books) have been named numerically as the 1st Thirumurai (Book 1), 2nd Thirumurai (Book 2), etc. Of these, the spiritual outpourings of Thiru-jnana sambanthar (ca 600) are divided into the first three books (Thirumurai 1-3). Thirumurais 4-6 are the hymns of Thiru-navukk-arasar (Appar) — a contemporary of Sambanthar. Thirumurai 7 contains the hymns of Saint Sundarar (ca 800). All these seven books are collectively called Thevaaram.
The 8 th Thirumurai is by Manikkavasagar (ca 850) and contains two works, namely Thiruvaasagam and Thirukkovaiyaar.
The 9 th Thirumurai, known as Thiruvisaippaa and Thiruppallaandu, which together comprise an anthology of hymns by nine saints (described in table below).
Thirumanthiram, a unique book by Saint Thirumular (ca 200 BCE) forms the 10th Thirumurai.
The 11th Thirumurai contains the hymns of ten saints, including Saint Nakkeerar and Nambi-Andar-Nambi (the compiler), called Prabhantams.
The 12th Thirumurai is the Periyapuraanam by Saint Sekkilaar (11th century), narrating the life story of the 63 Nayanar (Saivite) saints.
Being a popular and favorite faith of Tamil Nadu, Saivism has attracted the attention of scholars of other religions too. This fact is exemplified by the efforts Dr. Rev. G.U. Pope, who took to translate Thiruvasagam and Tiruvarutpayan (one of the philosophical treatises of Saiva Siddhanta) into English. Other scholars, such as Kingsbury, attempted to render into English some of the stanzas of the works cited in the above table. Thus, Panniru Thirumurai has proven to be a subject for translation and research. More importantly, it is a subject to be studied in depth to understand Saivism, its people, and the culture of Tamil Nadu.
Glory Of God??
na yad vacaś citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit
tad vāyasaṁ tīrtham uśanti mānasā
na yatra haṁsā niramanty uśik-kṣayāḥ
Śrīmad-Bhāgavatam (1.5.10–11)
“Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.”
tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yat
śṛṇvanti gāyanti gṛṇanti sādhavaḥ
“On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.”
The conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing the Supreme Lord
Why coconut offered to Gods In India
One of the most common items that are offered to the Deities in the temple is the coconut. You will also see it being used to start special occasions, like weddings, festivals, etc., when it is offered and then broken. You may also see it sitting on top of a pot with mango leaves. This is a representation of Lakshmi devi, the goddess of fortune, or sometimes Lord Shiva. The coconut is offered to the Deity as a representation of the body (the coconut shell), mind (the white fruit) and soul (the milk). All these are offered to the Deity, and then it is broken to let out the milk and fruit. This indicates the breaking of the ego. Then, after it is offered to the Lord, what remains is accepted as remnants from the Lord, as prasada. This represents a complete circle in which God accepts our offering of the body, mind and soul and gives back the mercy, prasada, of the Lord.