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धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः। तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत् ॥
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频道帖子
| 2 |  +1✨🌸 पावन जयन्ती पर कोटिशः मंगलाभिनन्दनम्। 🌸✨
✨ जय माँ विंध्यवासिनी! जय श्री जाहरवीर गोगा जी महाराज! ✨
हरिवंश पुराण के अनुसार, भाद्रपद कृष्ण पक्ष नवमी तिथि को भगवती यशोदा जी के यहाँ पुत्री रूप में अवतरित हुईं। फिर यही परमशक्ति विंध्य पर्वत पर शुम्भ-निशुम्भ का वध कर “विंध्यवासिनी देवी” कहलाईं।
जगज्जननी माँ विंध्यवासिनी, धर्म की अधिष्ठात्री एवं दुष्टदलनी शक्ति, अपने भक्तों को अभय, विजय, ऐश्वर्य और मंगल प्रदान करें।
इसी पावन अवसर पर श्री जाहरवीर गोगा जी महाराज को शत-शत नमन—वीरता, धर्मरक्षा और लोकआस्था के दिव्य प्रतीक को कोटि प्रणाम।
May the Divine Grace of Maa Vindhyavasini and the blessings of Shri Jaharveer Goga Ji Maharaj bestow upon all भक्तजन—Strength, Courage, Protection, Prosperity & Victory.
✨🔱🌺 ॥ माँ विंध्यवासिनी जयन्ती की हार्दिक मंगलकामनाएँ। श्री जाहरवीर गोगा जी महाराज की जयन्ती पर सादर नमन।
जय शक्ति! जय धर्म! जय श्री सीताराम! जय सनातन ॥ 🌺🔱✨ | 97 |
| 3 |  Translated by John Stratton Hawley
from ‘The Memory of Love: Surdas Sings to Krishna’ | 193 |
| 4 | Thus praised by the Nagapatnis, the Supreme Personality of Godhead released the serpent Kaliya, who had fallen unconscious, his heads battered by the striking of the Lord’s lotus feet. Kaliya slowly regains consciosuness and addresses ParaBrahman Bhagwan Shri Krishna ji with humble words of submssion.
O Lord, You are the omniscient Lord of the universe, the true cause of freedom from illusion. Please confer upon me any punishment you see fit.
With that, Bhagwan Shri Kṛishna ji banishes Kaliya from the river and instructs him to leave Vṛndavana and go to the ocean along with his family. Bhagwan Shri Krishna ji adds that:
“if any mortal were to remember My command to Kāliya and narrate this account at sunrise and sunset, he will never be afraid of you. If one bathes in this place of My vihāras or observes a fast and duly worships and remembers Me, he is sure to become free from all sins. Out of fear of Garuḍa, you left Ramaṇaka Island and came to take shelter of this lake. But because you are now marked with My footprints, Garuḍa will no longer try to eat you.”
Having been released by Bhagwan Shri Kṛishna ji, whose pastimes are a source of wonder and pleasure to all, Kaliya joined his wives in worshiping Him with utmost joy and reverence.
This is a reference to the story of why Kaliya took shelter in the waters of the Yamna in the first place, and is as follows: The Nāgas had the practice of making offerings to Garuḍa on certain days. Kaliya, too proud of his own valour, did not make any offering himself and snatched away offerings made by others. Garuḍa ji attacked him and, being overpowered by the mighty eagle, Kaliya sought shelter in a deep pool of water in the Yamuna, which Garuḍa ji had been cursed not to enter. | 189 |
| 5 |  “We offer our namaskāra to Kṛṣṇa and Rāma, the sons of Vasudeva, to Pradyumna and Aniruddha and the master of all the saintly devotees (of Viṣṇu).” | 158 |
| 6 |  Shrimada Bhāgavata, 10.16.39–41
“Salutations to You, Bhagavān, the Supreme being, one who exists prior to creation and pervades all bhūtas, the Supreme cause and the eternal and supreme Self. Obeisances unto You, the treasure of all knowledge and the absolute truth, brahmaṇ, Absolute Truth, whose power is infinite; who is beyond material transformation (free of guṇas) and is unchanging and primordial. Obeisances unto You, who are time itself, the shelter of time and the witness of all of time in all its phases. You are the universe, yet also its external observer. You are its creator, and also the totality of all its causes.” | 154 |
| 7 | When one of Kaliya’s 101 prominent heads would not bow down, Shri Krishna ji, who inflicts punishment on wrong-doers, would crush that stubborn head by striking it with His feet. Kaliya was soon in the throes of death, vomiting ghastly blood from his mouths and nostrils and in extreme pain and misery.
Only then did he finally recognize Shri Krishna ji as the supreme master of all moving and nonmoving beings, Shri Narayaṇa. Thus, within his mind Kaliya took shelter of Prabhu. When Kaliya’s wives saw how fatigued and miserable the serpent had become from the striking of Shri Krishna ji’s heels on his hoods and the weight of Bhagwan who carries the universe in his abdomen, they were in great distress.
With their clothing, ornaments and hair in a disarray, they bowed before Him and pleaded with Shri Krishna ji to have mercy.
“O Lord, we do not know how the serpent Kāliya has attained this great opportunity to be touched by the dust of Your lotus feet. For this, the goddess of fortune had performed austerities for centuries, giving up all other desires and observing vratas. Those who have attained the dust of Your lotus feet never hanker for the kingship of heaven, limitless sovereignty, the position of Brahmā or rulership over the earth. They are not even interested in the perfections of yoga or in liberation itself.” | 152 |
| 8 | 𝗧𝗛𝗘 𝗗𝗜𝗩𝗜𝗡𝗘 𝗧𝗥𝗜𝗨𝗠𝗣𝗛 𝗢𝗙 𝗕𝗛𝗔𝗚𝗔𝗩𝗔𝗡 𝗦𝗛𝗥𝗜 𝗞𝗥𝗜𝗦𝗛𝗡𝗔 𝗠𝗔𝗛𝗔𝗥𝗔𝗝𝗔 𝗝𝗜 𝗢𝗩𝗘𝗥 𝗧𝗛𝗘 𝗠𝗜𝗚𝗛𝗧𝗬 𝗞𝗔𝗟𝗜𝗬𝗔 𝗡𝗔𝗚𝗔
On the highly auspicious occasion of Sri Janamastmi, this is presented as a humble tribute to one of Bhagwan's lila, at his Divine lotus feet.
Bhagwan Śrī Kṛiṣhṇa, on seeing that the Yamuna River had been contaminated by the poison of the black snake-king Kaliya, desired to purify her waters, and thus banished him from it.
In the depths of the river Kalindi (Mata Yamuna ji) was a lake inhabited by the serpent Kaliya, whose fiery poison constantly heated and boiled its waters.
The vapors thus created were so poisonous that birds flying over the contaminated lake would fall down into it. Bhagwan Shri Krishna ji climbed to the top of the kadamba tree on the banks and prepared himself for battle. Prabhu Shri Kṛṣṇa ji then jumped into the waters with a gigantic splahs, and began sporting fearlessly in Kaliya’s lake like a lordly elephant — swirling His mighty arms and agitating the poisonous water. Kaliya saw Shri Krishna ji, who wore fine yellow silk garments, His attractive body shining like a glowing white cloud, His chest bearing the mark of Shrivatsa, His face smiling beautifully and His feet resembling the whorl of a lotus flower.
Seeing His wonderful appearance, the envious Kāliya furiously bit Him on the chest and then completely wrapped Him in his coils.
When the cowherds saw Bhagwan Kṛiṣhṇa enveloped in the snake’s coils, motionless, they were greatly disturbed and fell to the ground in lamentation and fear. The earth began to tremble, and the sky turned dark and all those watching shivered in fear. Seeing the inauspicious omens, Nanda Maharaja and the other cowherd men were fearful, for they knew that Kṛṣṇa had gone to herd the cows that day without His elder brother, Bhagwan Balarama Ji.
All the inhabitants of Vṛndāvana rushed to the banks of the Yamuna in search of their dear Shri Krishna, following the path marked by his trascendantal footprints. Upon seeing Shri Krishna ji in the lake, motionless within the coils of the black serpent, they were all overwhelmed with anguish.
Balarama ji, upon seeing the residents of Vṛndavana in such distress, smiled and said nothing, as He knew the extraordinary power of His younger brother. Seeing that Nanda Maharaja and the other cowherd men trying to enter the serpent’s lake (in preparation to give up their lives for Shri Krishna ji), He held them back.
In the meantime, Sri Kṛṣṇa patiently remained within the coils of the serpent, as if he were an ordinary mortal who was overpowered by Kaliya. But when He saw that the women, children and residents of Gokula were in distress because of their love for Him, He immediately broke free from the tight coils of the serpent. Kaliya, tormented, released Him but raised his hoods to confront Kṛṣṇa, looking for an opportunity to bite. Bhagwan Kṛṣṇa playfully circled around him, with the same as Garuḍa would play with a snake. Having depleted the serpent’s strength with His relentless teasing, Shri Kṛṣṇa, the primeaval master of all fine arts, jumped onto his broad serpentine hoods and began to dance, His lotus feet deeply reddened by the touch of the numerous jewels upon the serpent’s heads.
Śrī Hari-vaṁśa says—
‘शिरः स कृष्णो जग्राह स्वहस्तेनावनम्य।
— “Kṛṣṇa grabbed Kāliya’s head with His hand and forced it to bow down” — in a symbolic act of humbling Kāliya and demanding his submssion to his supremacy.
Seeing Shri Bhagwan dancing, the Gandharvas, Siddhas, sages, Cāraṇas and the wives of the demigods in the celestial heavens — arrived and began a joyful accompanyment by playing mṛdaṅgas, paṇavas and anakas. They also made showered upon him songs, flowers and prayers. | 140 |
| 9 |  Bhagavan Shri Kṛiṣhṇa ji Maharaja defeating Kaliya Nag, with the serpent’s wives pleading for his release; Kangra, circa 1820.
✨🌸 Wishing you all a joyful and blessed Janmashtami! May Bhagavan Sri Radhe Shyam illuminate your life with happiness, unwavering devotion, deep faith, and endless prosperity. 🌸✨
✨🌷🌸 ॥ हरे कृष्ण जय श्री सीताराम ॥ 🌸🌷✨ | 155 |
| 10 |  +4没有文字... | 156 |
| 11 |  +1– A painting at Ellora depicts a Kinnara playing musical instrument in royal procession.
– A 3200 years old Similar depiction is found on the Shunga period Stupa of Bharhut. | 119 |
| 12 |  +1没有文字... | 102 |
| 13 |  +1Kinnaras and Kinnaris are celestial musicians (Deva-Yoni) of the Hindu Dharm, appearing as half-human half-bird-like beautiful creatures
They are depicted in the decoration of ancient religious places. | 100 |
| 14 | A Crucial Distinction
Therefore, the Kinnara described in these ancient texts should not be automatically equated with the modern Kinnar community merely because the two terms sound similar. The ancient Kinnara is described in these traditions as a distinct celestial or supernatural class of beings, with its own forms, relationships, abilities, and roles within the Adhyatmic world.
Likewise, with LGBTQ+ identities and other communities should not be retroactively used as evidence for the identity or nature of the ancient Kinnaras.
Similar terminology does not, by itself, establish historical identity. If a connection between the ancient Kinnara and any modern community is to be claimed, it must be demonstrated through linguistic, textual, cultural, and historical evidence—not merely through similarity of names or modern interpretations. | 80 |
| 15 |  • What Was the Role of Kinnaras?
The Yoga Vāsiṣṭha describes Kinnaras enjoying themselves among the tall date trees:
योग वशिष्ठ स्थिति खंड अध्याय 14 : 8
They are depicted sitting atop the graceful date trees and playfully throwing dates at one another—a glimpse into their joyful and carefree celestial life.
The Padma Purāṇa also describes the participation of Kinnaras in the Devasura Saṅgrāma, where they contributed alongside the forces of the Devas: पद्म पुराण: उत्तरखंड: अध्याय 5
Another traditional description portrays Kinnaras as foot-soldiers, alongside other celestial beings who took different roles in the divine conflict.
Thus, the ancient descriptions present Kinnaras as a distinct class of celestial beings, with their own forms, abilities, relationships, and roles. | 73 |
| 16 |  Kinnaras and Their Companions
योग वशिष्ठ वैराग्य खंड अध्याय : 1: 20
Here, the Kinnaras, kindled by the flame of love, are described as delighting in the company of their beloved companions. Amidst the beauty of the celestial realm, they sported together, surrounded by the flowing waters of the heavenly Ganga and Yamuna—whose sacred streams were believed to wash away even the gravest sins of humankind.
The passage offers a glimpse of the Kinnaras not merely as celestial beings, but as beings who shared love, companionship, and the exquisite joys of the heavenly world. | 66 |
| 17 |  Kinnara Household Life and Love
Ancient texts also portray Kinnaras as beings capable of family life, companionship, and love.
For example, the Padma Purāṇa: Bhūmi Khaṇḍa : 109 describes a Kinnara named Vidvara, born into a noble family. He is portrayed with a large half-human body, without wings, holding a flute in one hand, adorned with necklaces and bracelets, and his body scented with divine sandalwood paste.
Most notably, Vidvara is described as arriving there together with his wife.
This brief description offers a glimpse into the household and marital life associated with Kinnaras in traditional literature—showing them not merely as celestial performers, but also as beings who shared companionship with their spouses. | 64 |
| 18 |  +1没有文字... | 64 |
| 19 |  Where Do the Kinnaras Reside?
Ancient texts place the Kinnaras in several sacred and mountainous regions.
They are said to reside on Mount Gandhamādana (वनपर्व 143, उद्योगपर्व : 157) and Mount Mandara (द्रोणपर्व : 80), generally in the central regions of the Himalayas.
They are also associated with Mount Kailāsa, as mentioned in श्रीमद भगवद महापुराण: स्कंद 4: अध्याय 6, ब्रह्मण्ड पुराण II. 25.28; III. 7. 176 व 8. 71.
Thus, according to these traditional accounts, the Kinnaras are described as celestial beings dwelling among the sacred and majestic mountain realms of the Himalayas, particularly Gandhamādana, Mandara, and Kailāsa. | 64 |
| 20 | Who Are Kinnaras? What Is Their Form?
So, who exactly are the Kinnaras, and what do the ancient texts tell us about their form?
According to traditional descriptions, Kinnaras are associated with Aśvamukhas and are described as having different forms. Some are said to have a horse-like face with a human body, while others are described as having a human face with a horse-like body.
The Viṣṇudharmottara Purāṇa describes:
किन्नरा द्विविधाः प्रोक्ता नरवक्त्रा हयविग्रहाः ।
नृदेहाश्चाश्ववक्त्राश्च तथान्ये परिकीर्तिताः ॥
— Viṣṇudharmottara Purāṇa 3.42.13–14; Vāyu Purāṇa
Their identity, however, is not limited to their unusual appearance.
The Agni Purāṇa (Chapter 51) specifically describes Kinnaras as holding the Vīṇā:
वीणाहस्ताः किन्नराः स्युः
This reflects their well-known association with music, singing, and celestial entertainment. They are described as performing in the heavenly realms, often alongside the Gandharvas and Apsaras.
According to traditional accounts, male Kinnaras were associated with singing and playing musical instruments in the court of Indra, while Kinnaris were associated with graceful dance alongside the Apsaras.
Yet their role was not necessarily limited to music and dance. In accounts of the Deva–Asura conflicts, male Kinnaras are also described as fighting alongside the Devas against the Asuras.
Thus, the ancient portrayal of Kinnaras presents them as extraordinary celestial beings—musicians, performers, companions of the heavenly realms, and, in certain traditions, even warriors. Kinnaras also comes under the category of Rajsic Devtas.
But what was their origin? Who were their parents, and how were these remarkable beings said to have been born? | 68 |
