So, in order to respect Shiva as a true karma yogi, let us not pay too much attention to this manifestation. The fact that this is not really clear can be perfectly explained by the understanding that a true karma yogi will never take the credit for his acts, as they would otherwise not be entirely selfless. Yet another manifestation of Lord Shiva is said to be Hanuman, the ultimate karma yogi, in never-ending selfless service to Ram. The fire represents the final destruction of creation, but the dance of the Nataraj is also an act of creation, which arouses dormant energies and scatters the ashes of the universe in a pattern that will be the design of the ensuing creation. One hand is stretched across his chest and points towards the uplifted foot, indicating the release from earthly bondage of the devotee. Under his feet, Shiva crushes the demon of ignorance called Apasmara Purusha, caused by forgetfulness. In the pose of Nataraj, the King of Dance is giving darshan to his beloved devotees within the “Hall of Consciousness”, which is the heart of man. His Dance of Bliss is for the welfare of the world. Shiva Nataraj‘s dance represents both the destruction and the creation of the universe and reveals the cycles of death, birth and rebirth. The last also forms the connection to the Rudraksha mala – a rosary made of the dried fruits of the Rudraksha tree.Īnother form is the Nataraj. Shiva has many forms, which are visible in his Panchavaktra form with 5 heads, a combination of all Shiva energies : Aghora (resides in the creamation grounds), Ishana (most often appears as the shivalingam), Tat Purusha (meditating), Varna Deva (the eternal Shiva) and Saddyojat or Braddha Rudra (the old wrathful form). Thus the power of destruction associated with Lord Shiva has great purifying power, both on a more personal level when problems make us see reality more clearly, as on a more universal level. Studio Sangeeta Presents - DESI BHAJAN - SUPERHIT GUJARATI BHAJANODesiBhajan GujaratiBhajan BhajansTrack List -01. All that has a beginning, must have an end. Retrieved 5 August 2014.He is responsible for change both in the form of death and destruction and in the positive sense of destroying the ego, the false identification with the form. ^ Ashish Rajadhyaksha Paul Willemen (10 July 2014).Research in World Literature, ( A Refereed Journal in Literature Studies): 70–71. "Invisible Women in History and Global Studies: Reflections from an Archival Research Project". Holy People of the World: A Cross-cultural Encyclopedia. Shree Kahalsang Bhagat: Gangasati Ane Panbaini Sanshodhan Parak Sankshipt Jeevankatha (in Gujarati). In 1979, a film Gangasati, directed by Dinesh Rawal, based on traditional account of her life was produced in Gujarati. Her bhajans are still popular in Saurashtra and are traditionally sung by devotional singers. They reflect different aspects of way of spiritual attainment. Notably these bhajans do not mention any traditional Hindu deity but god in general, without any form or attributes. They are composed as they are instructed to Panbai. She composed these bhajans each with a theme and spiritual teaching like importance and grace of Guru, life of devotee, nature and words of Bhakti. She agreed and composed devotional songs, bhajans, one per day for fifty two days to teach Panbai, the path of devotion. Gangasati urged him to let her take samadhi too but he refused and instructed her to wait until she had perfected Panbai in path of devotion. According to traditional account, to prove his spiritual powers, Kalubha once resurrected a cow but later he regretted and decided to take samadhi and end his life. They moved to farm and built a hut where they continued their religious activities. The couple was religious and their home became centre of devotional activities which was small to house number of sadhus (ascetics) and people visiting. He was a follower of Nijiya tradition of Bhakti Movement. She married Kahalsang Gohil or Kalubha Gohil of Samdhiala villagenear present-day Bhavnagar. According to traditional accounts, she was born in Sarvaiya(kshatriya Yadav clan of southern Saurashtra) Rajput family in Saurashtra district Bhavnagar, taluka palitana village Rajpara Gujarat state of India circa 12th to 14th century. No authentic information regarding her life is available as her songs and life story were chiefly transmitted by oral traditions.