Varuthini Ekadasi

 A

The story of King Mandhata is traditionally told in connection with Varuthini Ekadashi (sometimes spelled “Boruthini” or “Baruthini” Ekadashi). It appears in the Bhavishya Purana, where Lord Krishna narrates it to Yudhishthira.

Story of King Mandhata and Varuthini Ekadashi

Once there was a righteous and powerful king named King Mandhata. He ruled his kingdom with justice, performed many sacrifices, and was known for charity and dharma.

One day, King Mandhata went to the forest to perform deep penance. He sat in meditation under a tree for many years. During this time, a wild bear (in some versions, a tiger) came and started eating his leg. Because he was absorbed in meditation, he did not react or move. By the time he opened his eyes, one of his legs had been severely injured.

The king returned to his palace distressed. Though he had lived righteously, he wondered why such suffering had happened to him. He prayed sincerely to Lord Vishnu for guidance.

Lord Vishnu appeared and told him:

• This suffering was due to sins from a previous birth.
• To remove the effects and regain strength, he should observe the fast of Varuthini Ekadashi.

King Mandhata observed the Varuthini Ekadashi fast with full devotion:

• He fasted the whole day
• Worshipped Lord Vishnu
• Donated to Brahmins and the needy
• Stayed awake in prayer

By the merit of this Ekadashi, his sins were destroyed, his body was restored, and he attained prosperity and spiritual upliftment.

Significance of Varuthini Ekadashi

The text says observing this Ekadashi:

• Removes past sins
• Protects from misfortune
• Grants prosperity
• Gives spiritual progress
• Equivalent to performing many charities and yajnas

It is also believed that even great kings like Mandhata benefited from this vrata, showing its importance.

If you’d like, I can also:

•  tell how to observe Varuthini Ekadashi step-by-step
•  give date for 2026
•  share full vrata katha in Hindi / Telugu / Tamil

Dth. CGON x C gone

TTMJ

 Here’s the Bengali bhajan “Tumi To Maribe Jare” (তুমি তো মারিবে যারে), written by Bhaktivinoda Thakur. 

First lines (lyrics):

তুমি তো মারিবে যারে, কে তারে রাখিতে পারে,

ইচ্ছা-বশ ত্রিভুবন।

ব্রহ্মা-আদি দেব-গণ, তব দাস অগণন,

করে তব আজ্ঞার পালন॥ 

This is a devotional Vaishnava song about surrender—meaning: if God decides something, nobody can change it; and if He protects someone, nobody can harm them. 

Want:

•  full lyrics
•  translation
•  similar Bengali bhajans

Tell me.

B. No mind school

 The phrase “no-mind school” usually refers to the Zen idea of “no-mind” — in Japanese Mushin, in Chinese Wúxīn. It’s not that Buddhists believe you literally have no mind; it means a mind not stuck, not clinging, not constantly narrating.

What “no-mind” actually means

In Zen/Chan Buddhism, “no-mind” describes:

• Acting without overthinking
• Perceiving without mental commentary
• Responding spontaneously and clearly
• No attachment to ego, fear, or desire

Think of it like:

• When you catch a ball instinctively — no thinking, just action
• When you’re fully absorbed in music — awareness without self-talk
• When a skilled artist paints fluidly — no deliberate calculation

That effortless clarity is “no-mind.”

Why it’s called a “school”

The term is often linked to the Zen tradition stemming from Bodhidharma and later teachings attributed to Huineng. Some texts describe their approach as:

• Direct pointing to the mind
• No reliance on scriptures
• Sudden insight
• “No-thought” / “no-mind” practice

So outsiders sometimes nickname this style “the no-mind school” because its central teaching is empty, non-grasping awareness.

The key misunderstanding

“No-mind” does not mean:

• blank mind
• unconsciousness
• suppression of thoughts

It means:

• thoughts arise, but you don’t cling to them
• mind is clear, fluid, open

Zen teachers often compare it to:

• a mirror reflecting things without holding them
• water flowing around obstacles
• sky with clouds passing through

If you want, I can also explain:

•  how “no-mind” differs from mindfulness
•  how to practice it
•  why it’s big in martial arts (samurai, etc.)

Neurobiology of Bhakti

 The neurobiology of bhakti—devotional love toward a deity—looks surprisingly similar to the brain states involved in attachment, love, awe, and meaning. Bhakti isn’t just belief; it’s a bond, and the brain treats it like a relationship with a deeply trusted presence.

1. Attachment system: God as an attachment figure

Bhakti activates the same circuits used for close relationships:

• Anterior cingulate cortex (ACC) — emotional bonding, trust
• Insula — felt presence, emotional warmth
• Ventromedial prefrontal cortex (vmPFC) — safety, reassurance

When someone feels “Krishna is with me” or “I surrender to Shiva,” the brain is using caregiver attachment circuitry. The deity becomes a secure base.

This produces:

• emotional safety
• reduced loneliness
• surrender/letting go
• trust during uncertainty

2. Dopamine & reward: devotion feels intrinsically rewarding

Chanting, singing, or remembering a deity activates:

• Ventral tegmental area (VTA)
• Nucleus accumbens (reward anticipation)
• Striatum (habit + repetition)

This explains:

• joy in chanting
• craving kirtan or prayer
• bliss during darshan
• repetitive mantra becoming pleasurable

Bhakti becomes self-reinforcing — the more you engage, the more rewarding it feels.

3. Oxytocin: devotional love resembles interpersonal love

Devotional practices increase oxytocin, the bonding hormone.

Triggered by:

• singing together (kirtan/bhajan)
• visualizing deity
• surrender prayer
• ritual touch (folded hands, prostration)

Effects:

• warmth in chest
• tears during devotion
• feeling “held”
• compassion toward others

This is why bhakti often feels tender, not just intense.

4. Awe network: sense of the sacred

Bhakti also activates “awe” processing:

• Default mode network (DMN) decreases (less self-focus)
• Parietal cortex quiets (self-boundary softening)
• Prefrontal cortex shifts to meaning processing

Subjectively:

• ego softens
• “I am small” feeling
• vastness
• sacred presence

This is the neuroscience behind darshan, deep prayer, or temple experiences.

5. Tears in bhakti (why they happen)

Devotional crying involves:

• parasympathetic activation (calming)
• oxytocin release (bonding)
• limbic discharge (emotion release)

This is different from stress crying. Bhakti tears often feel:

• warm
• relieving
• meaningful
• peaceful afterward

The brain is combining love + surrender + safety.

6. Mantra repetition and neural entrainment

Repetitive chanting:

• stabilizes breathing
• synchronizes neural oscillations
• reduces amygdala activity
• increases vagal tone

This produces:

• calm focus
• trance-like devotion
• timeless feeling
• emotional absorption

Over time, the mantra becomes neurologically linked to peace + presence.

7. Surrender reduces prefrontal overcontrol

Bhakti emphasizes letting go.

Neurally:

• reduced dorsolateral prefrontal cortex (effortful control)
• increased limbic-emotional integration
• enhanced trust circuits

Subjective effect:

• “I don’t have to control everything”
• relief from anxiety
• faith-based calm

8. Bhakti vs meditation (neuro difference)

Meditation (non-dual / mindfulness):

• decreases emotion intensity
• increases meta-awareness
• quiets limbic system

Bhakti:

• increases emotion
• strengthens attachment circuits
• intensifies love and longing

So:

• meditation → stillness
• bhakti → emotional union

Both reduce stress, but through different neural paths.

In one sentence

Bhakti is the brain forming a loving attachment bond with a sacred presence, engaging reward, bonding, awe, and surrender circuits simultaneously.

If you’re curious, I can also explain:

•  why bhakti can feel like romantic love
•  why longing (viraha) is central to bhakti
•  why music amplifies devotion
•  why saints describe “union” experiences