Download Ho Sakta Hai Movie In Hd
Serge Moquin
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I was writing this book on Emotional Intelligence. One evening over a cup of coffee I wondered whom should we approach for a foreword. My co-author Dr. Ekkirala wished if we could get HH Dalai Lama's blessings in the form of his foreword! Truly speaking, I was already overwhelmed. First, with the fact that on approaching this professor, my colleague here in IMT Nagpur, a fatherly figure, Dr. Ekkirala (who is highly methodical and well-planned), for becoming my co-author, he very unexpectedly had given a spontaneous YES. Usually he would not give a spontaneous yes, as it was not his way of doing things. He would always process information systematically and then revert after having gone back and forth in his mind several times. Thoughtful and methodical to the core. At least this is what I thought of him from my little knowledge of predicting human behavior. So this man had said a YES. I was taken aback. Kuch bhi ho sakta hai! Secondly his wish had surprised me even more. Foreword from HH felt like going to mars at that point. And I am not even friends with Mr. EM ! So going to Mars was not easy for a person like me! Jokes apart, out of gratitude, I felt I should try my level best and give it a try. Is the poem 'koshish karne walo ki kabhi har nahi hoti..' coming to your mind? Atleast I remembered it at that moment..it gave some hope.
So obviously, I had no direct contact, but there was some belief in the work that had been done. I was now on a mission to fulfill Dr. Ekkirala's vision / wish and the journey to reach out to His Holiness began in full swing. Whether he would approve or disapprove, no one knew, and honestly even if he had rejected I would not have been astounded. Whatever the outcome would have been, it would have been... but reaching out, I felt was non negotiable. At least for the sake of Dr. Ekkirala's wish. Actually he said it and in the very next moment I felt he realized, it was not very realistic to think like that and so he never again mentioned about reaching out to HH. He just got engrossed in writing his chapters and was deeply immersed in it. I also preferred giving him a surprise.
From that day onwards, I started reaching out to everybody I knew who could connect me with HH. Of course, I even thought of going to Dharamshala and sitting in front of his ashram as my final effort but it was easier said then done. There is a mention of postal address and contact number on Google but somehow the number wasn't reachable for a while. Also, I wanted to be sure that the manuscript reaches his office. Was in search of some reliable contact. One can imagine the volume of correspondence that may be happening at Dharamshala. So feared if it would ever reach the hands that may be looking into such works. After reaching out to many who could help me reach HH, and not being successful at that, one day I simply searched for a police station's phone number in Dharamshala and dialed it. A kind soul picked my phone and shared a number of a HH's convoy head. Through him, finally reached out to HH's office that looks into such academic affairs. That's it. The very next day, the manuscript was couriered. I was supremely satisfied. It had reached the right hands. Left it to God and HH, kept hoping for a foreword.
- Yes kuch bhi, kuch bhi ho sakta hai, if, Effort marries Hope.
- What Viktor Emil Frankl said in his epic, "Man's Search for Meaning", If you have a 'Why,' you will do it anyhow. My Why was, to do this for Dr. Ekkirala. To him, I was indebted and wanted to give back some part of it, at least. For accepting my proposal so spontaneously, for being my co-author and for teaching me many lessons in Emotional Intelligence, I will always remain indebted although.
Although feminine deities, frequently but not always fertility goddesses, were a widespread phenomenon in man's early religious experience, 'the idea of female divinity was gradually neglected or rejected by many of the great historic religious traditions. Ultimate reality', C. M. Brown further pointer out, 'came to be conceived basically in terms of masculine forms (the Father, the King), or in terms of a formless and neuter Absolute'. The Hindu tradition, however,
While exceedingly creative in interpreting reality in both its masculine and neuter aspects, also developed the ritual, devotion, and theology of feminine divinity more profusely, and perhaps more profoundly, than any other major religious tradition. Hinduism thus preserves and constantly reaffirms on of man's earliest religious orientations to the universe, an orientation that particularly in the West seems to have been largely forgotten.
The emergence of Saktism and Tantrism throughout India in the sixth and seventh centuries in essence, as noted by M. Eliade, signifies a return to the indigenous spirituality, to he belief in fertility worship the magic of formulas and initiation rites, sacrifices, and, above all to the worship of the female principle. For both the Saktas and the tantrics, woman is the altar, she is the Brahman. Every woman becomes the incarnation of the Sakti; every naked woman incarnates prakrti. 'Hence she is to be looked upon with he same adoration and the same detachment that one exercises in pondering the unfathomable secret of nature, its limitless capacity to create. This religious rediscovery is also the recognition of all that is remote,
'transcendent,' invulnerable in woman: and thus woman comes to symbolize the irreducibility of the sacred and the divine, the inapprehensible essence of the ultimate reality. Woman incarnate both the mystery of creation and the mystery of Being, of everything that is, that incomprehensibly becomes and dies and is reborn.
In Sankhya philosophy, Spirit, or purusa (the male), it the 'great impotent one', the motionless, the contemplative; 'it is prakrti that works, engenders, nourishes. When a great danger threatens the foundations of the cosmos, the gods appeal to the Sakti to avert it.
Among the most important developments in goddess cults was the identification of goddesses with prakrti (nature) and with the sakti(s) or energies of their consorts, developments which not only 'allowed the goddesses to take on important cosmogonic functions, but also resulted in the ascription of the three gunas of prakrti to sakti, often identified with one or another of the goddesses'. In the original Samkhya concept, prakrti, while ever conscious, 'was solely responsible for activity; purusa was inactive and unchanging, though the superior principle, as it alone was conscious'. In Saktism, however, the active prakrti is identified with sakti (energy) herself. 'But since sakti was a conscious power, prakrti was no longer merely the activating material force but, also the power of consciousness. Bu logical extension, the male principle, purusa, would be unconscious without prakrti-sakti. With the development of the trisakti concept, whereby primordial nature is divided into three saktis according to the prevailing gunas (sattva, rajas, tamas), the Devi, as Energy/Power, becomes supreme. Once manifestation has taken place, Energy appears as the substance of everything, pervading everything:
It can be represented as the power of Siva or that of Visnu or that of Brahma. As the power of their combined form, Isvara, it becomes the Supreme Goddess (Bhagavati), the Resplendent-One (Devi)It is only when the qualityless, shapeless, motionless substratum becomes 'spotted through' by the great Energy, center of limitless energies, that the universe can be created, maintained, and destroyed.
As a goldsmith is unable to construct earring without gold, as a potter is unable to construct a jar without mud, so God is unable to create the world without Nature. She is vested with absolute energy; and everyone is energetic through her. Sak means grandeur and ti means valour. She who is the source of grandeur and valor is, therefore, Sakti. Bhag means prosperity, wealth and fame, the source of which all is Bhagavati. She is vested with the female organ, hence she is so called, and on this account the Supreme Lord is called Bhagvana.
In this case prakrti is the material cause of the universe, however, while Brahma or Krsna, who is self-willed, is the efficient cause. In the Devi Bhagavata Purana (1.8.31-51), Sakti alone is present in cause and effect:
The highest Adya Sakti by Her mere will creates and preserves this Universe and She is it who destroys again in time the whole Brahmanda, moving and non-moving; no one is capable to do his respective work be he Brahma, Visnu, Mahesvara, Indra, Fire, Sun, Varuna or any other person whatsoever; verily all the Devas perform the respective actions by the use of this Adya Sakti. That she alone is present in cause and effect in doing every action, can be witnessed vividly.
The term sakti, feminine in gender, had long been associated with the various male deities as their energy but in Saktism 'the energy of each god became personified as his consort, and thus if a god was separated from his consort, he was powerless and inert'. The feminine principle, Brown continues, thus was raised to pre-eminence. The triadic division of primordial nature into three saktis according to the gunas identifies each with one or another form of Sarasvati, Laksmi and Durga for the sake of creation, preservation and destruction of the universe. Thus, just as each one of the gods of the Brahmanic trinity has a Sakti or female consort associated with his particular activity, so too the other gods so that the number of goddesses and the activities with which they become associated are greatly multiplied.
At the same time, however, there is a parallel trend, less concerned with systematic schematisation, 'to identify one goddess with as many other goddesses as possible. Thereby adding to the former's glory. In contrast to the concept of male deities, however, all women are regarded as manifestations of prakrti, as indicated, and in various texts it is reiterated that all goddesses are the digits of Nature, including even the village goddesses. In that Saktism is a direct offshoot of the primitive Mother Goddess cult, so prominent a feature of the religion of agricultural peoples with each village or tribe having their own particular name for the goddess, their number is increased even more. Included among the goddesses worshipped in villages and by tribes in Bolangir district of Orissa, for example, is Mahesvari who is worshipped by the Khaduras, the bangle-makers of the district; Netai Dhovani, the caste goddess of the Dhobas, the washermen; Mahalaksmi and Kalisundari, worshipped by the Naria Gaudas, a section of the cowherd class; Dvaraseni, Patta Mahesvari, Samalai and Raktamalei, worshipped by the Sundhis, the traditional brewers of the district; Banjari, also known as Candi and Ghantaseni, worshipped by the Bhandaris, the barbers of the district; the Gandas regard Mangala as their highest goddess and also believe that she has seven sisters; they also worship Grambati, goddess of the mountain, Basumata, the earth goddess, Masandevata (Candi) and ghosts while their village deity is known as Thanapati; Udaya Paramesvari is the popular goddess among the Kosthas, the weavers of tussar cloth in the district; they also worship twenty-one types of deities of small pox of which Kolthia, Gundi, Sindhirt, Mugia, Pudamatu, Notijhara and Milimila are important; Caunrasi Samalai, Barlor-devata and Thakurani are the important deities of the Keutas, the fisherman caste while Gangamata is their water deity; the Bhulias, a weaving caste, regard Samalesvari as their highest goddess and also worship Hadmai and her consort, Dhanmai and her consort, Kansalei and her consort, Dasmati (the ten sisters) and sat bahen (the seven sisters). Even with orthodox Hindus, as evident in the sixteenth century Bata Abakasa of Balarama Dasa, the number of goddesses attending an imaginary court held by Jagannatha was twice the number of Saiva and Vaisnava delegates combined. In his essay on Saktism in the mid-nineteenth century, H. H. Wilson, overwhelmed by their sheer number, writes that the Supreme Sakti is said to have first assumed sixty (60) different forms, each of which is believed to have a great many modifications. Each of these secondary manifestation of the Sakti is again said to have taken a variety of forms, and so on almost without end.'
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