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Nectar of immortality.

10/7/2012

The Nectar of Immortality
|| The Nectar of Immortality ||

- by Baba Rampuri

NOW… before time was counted, the Devas, who we know as gods, and the Asuras, who we know as demons, let their eternal differences be forgotten for a timeless moment, and joined together to churn the Ocean of Milk (Ksirabdhi) for that Treasure of All Treasures, The Nectar of Immortality, Amrit.

To acquire such a treasure requires an effort equivalent to the fruit. The Deva-gods lacked the numbers and strength for the Great Task, themselves, and had no choice but to invite their nemeses, the Asura-demons, equal to them in numbers and strength, to become partners in the greatest enterprise the cosmos had yet witnessed. LIVE FOREVER! Defy and defeat Death. The massive cast of Extraordinary Characters assembled, the Deva-gods and Asura-demons agreed to share this AmritNectar, as well as the other treasures that would result from churning The Primordial Waters. On this Sea, the great god Vishnu dreamt the world into existence while asleep on his bed consisting of the coils of his Endless Serpent.

They would churn the Endless Bottomless Waters as a farmer might churn fresh milk for butter. The simple farmer, by rubbing his hands back and forth on a wooden rod, or pulling a small rope on the rod which is inserted in the fresh milk, causes fat in the milk to solidify making butter. The butter then rises to the surface. We are talking scale, however. Where would the Cosmic Personalities find the colossal tools and implements for such an unthinkable task? Technology, as we know it, was born with man, who was not yet even a distant dream for the gods and demons. The waves of The Ocean of Milk lapped the empty shores of the Void; such was its magnitude.

The Rod. The largest solid thing in the universe was Mount Mahameru, The Axis of the World, The Support of Heaven. Ingeniously they turned it upside down to use as their churning rod.

The Base. One of the great god Vishnu’s ten incarnations is that of a giant tortoise called Kurma Avatar. To the delight of the throngs of gods and demons, Vishnu, in a flash of blue light, manifested himself as the giant tortoise avatar which, floating in the depths of the Cosmic Sea, became the support for the upside down mountain churning rod.

The Rope. What was Long? What rope could measure the girth of Mount Meru, withstand its razor rocks, and still extend into the hands of countless gods and demons? The King of Serpents, Vasuki Cobra, was Long, and in fact, Almost Endless. He agreed to be the churning rope. The Army of Gods would pull from one side, the Army of Demons from another.

The Gods were not Fools. They knew that their alliance with the Asura-demons was tenuous at best, AND they understood Cosmic Snakes. They successfully negotiated to hold the tail of Vasuki Cobra, while the Asura-demons were left holding his hissing head. It was only after the churning began that the demons realized their strategic shortcoming. Vasuki Cobra was known for his ghastly poisonous breath, the Mother of Bad Odor. The Asura-demons found themselves fainting from the Foul Fumes. At once, they were at a great disadvantage in the quest for Nectar-amrit.

The constant friction of the Serpent Vasuki’s rope-like body rubbing against Mt. Meru at first created smoke, which then turned to flames. All of Meru started to burn in such a great fire that it’s blaze challenged even the Sun. It threatened to annihilate all life on the great mountain. God-king Indra, the chief of the Deva-gods, Bearer of the Thunder Bolt, sometimes also known as the Rain God, darkened the skies, rumbled the heavens, and released great torrents of rain, which cooled and soothed Vasuki’s burned body, and extinguished the great inferno.

But there was another problem. Poison. The World-Poison, Halahal. Poor Vasuki Cobra was pulled by his tail by the gods, and then pulled by his head by the demons, so, as you can imagine, after a thousand years he became dizzier and dizzier, and then very very nauseous. The Keeper of Poison spun and heaved and then, get out of the way, he vomited the venom of venoms. The Asura-demons lost consciousness, the Deva-gods reeled, and there was only Shiva, the Imbiber of Poison himself, who could deal with the situation. We will never know, however, whether or not he could have swallowed it and withstood its deadly effects, for as he drank it, Parvati, his consort, in a fit, grabbed him by his throat thus preventing the poison from being swallowed. He kept it in his throat, and became known thereafter as Nilakantha, Blue Throat.

The gods and the demons churned the ocean many thousands of years, before they saw the first fruit of their labors. Surabhi, the Divine Cow, the Mother of All Cattle, the Nourisher of All Beings, rose slowly to the surface of the Waters. She was quickly spirited away by gods and sages, who knew that she was also known as Kamadhenu, the Wish Granting Cow.

Then came the Ocean Goddess, Varuni, then Parijata, the fragrant Wish-Granting Tree. These deities and other wish-granting beings or objects are always a big hit. The treasures now came one after the other: the Apsaras (the celestial dancers); Soma the Moon (which Shiva quickly grabbed and put in his dread locks as an ornament); a ruby called Kaustubha (which Vishnu placed in his breast); the great medicinal herb named Vijaya, cannabis (which Shiva also claimed); and then the Great Goddess Mahalakshmi, the Earth Mother, the Goddess of Prosperity.

She rose from the depths of the waters seated on a magnificent lotus, holding a water lily in her hand. Deva-gods, Asura-demons, and sages clamored to get near her and all joined the celestial musicians, Gandharvas, singing her praises, while the Apsara-nymphs danced. Ganga and the other holy rivers appeared and offered the Earth Goddess their fragrant waters. The four immortal elephants that support the Earth filled golden pitchers from these Sacred Streams, which in turn bathed the Goddess. Then she sat on the lap of her beloved, the God Vishnu. The demons were not pleased that the gods seemed to grab all the booty.

It is all about NOW. And now is the moment. The Waters bubble and foam. Now the god Dhanvantari emerges, Lord of Healing, Herbs, and Longevity, holding in his right hand a pot, a kamandal pot, not dissimilar to the one given to me by Hari Puri. They All knew he had It. He came last. The Nectar of Immortality, amrit, was contained in this kamandal, also known as a kumbh.

Not taking any chances, the demons hastily snatched the kumbh away from Dhanvantari. The demons then surrounded the kumbh in concentric circles and prepared for a fight. Now that they had the Ultimate Treasure, there was no turning back, there was no way they were about to lose it. The Deva-gods couldn’t even get close.

All was not lost, there is always a potential. The god Vishnu, not normally known as a cross dresser, manifested himself as Mohini, The Enchantress, no, The Seductress; a voluptuous celestial damsel so beautiful, that Devas and Asuras alike forgot everything save their uncontrolled lust. When Mohini seductively winked her kohl-painted eyes deep as the ocean of milk itself, and let fall her upper garments revealing her golden jug-like breasts, the demons became overcome with desire. It was not difficult for her to coax these demons into handing over to her the kumbh of amrit, The Nectar of Immortality. After all what is immortality when compared to the possibility of a moment with the Goddess Mohini?

She DID promise to distribute the amrit equally among the gods and demons. BUT, only if they all agreed to comply with her method of distribution.

She insisted that the Deva-gods and the Asura-demons sit in two long lines, pangats, facing each other. Only gods in one line, and only demons in the other. She would distribute to the gods first. Someone has got to go first! The Demon Rahu, however, was impatient. He jumped the queue, as it were. With his magical powers of transformation, he assumed the form of a god and very quietly sat in the god’s line with his face down. Incognito. As if none of the gods would notice a ‘new’ god. And, in fact, he did manage, very surreptitiously, to quaff a drop of amrit.

Soma the Moon and Surya the Sun both realized immediately what had just happened, and shouted out to Vishnu. Angered by the cheap trick, Vishnu threw his Divine Weapon, his discus, the Sudarshan Chakra, at Rahu, severing the demon’s head. The amrit had not yet reached his lower body parts, so his immortal severed head flew off into the heavens. From that moment, Demon Rahu, the severed head, eternally prowls the heavens in pursuit of the two informer spies, Surya the Sun and Soma the Moon. When he finally catches up with them, and he does from time to time, he takes his revenge and happily swallows them whole, but, missing a body, the Sun or the Moon passes through his throat and back into the heavens. These are the eclipses, the grahans, that cause terror.

Rahu is the ascending node of the Moon’s orbit, while his body, which becomes known as Ketu, becomes the descending node. Their motion is retrograde with respect to the other grahas, planets, and they remain 180 degrees apart. The Moon’s orbit crosses that of the Sun at two very important points, the Northern and Southern nodes, known as Rahu and Ketu.

Shukra-Venus, the guru of the demons, was no fool. He knew a ruse when he saw one. Alerting the demons that they had been fooled, and would not be given any amrit nectar, they fiercely attacked the gods. Brihaspati-Jupiter, the guru of the gods, met the challenge. He knew that the gods could not withstand the onslaught of the demons, so he instructed Jayant, son of Indra the Chief of the gods, to steal away the kumbh of amrit.

Jayant transformed himself into a sparrow and took to the sky chased by all the demons. The pursuit lasted the equivalent of twelve human years, during which time Brihaspati-Jupiter guided and protected Jayant from the attacks of the demons, Soma the Moon helped prevent the amrit from spilling (as he also controls the tides), Surya the Sun prevented the kumbh from breaking, and Saturn prevented Jayant from drinking ALL the amrit, himself. However, during all this excitement, four drops DID fall to earth. They landed at what is now Prayag (Allahabad), Haridwar, Ujjain, and Nasik.

Every twelve human years, which also happens to be Jupiter’s revolution around the Sun, in each of these four places, and at that time in each place corresponding to the astrological positions that Jupiter, the Sun, and the Moon occupy in the heavens when each drop is spilled, this amrit, this Nectar of Immortality appears. How much? A drop. It’s all you need. MILLIONS of people come at the specific time to the specific place for the Kumbh Mela. Mela means fair. It is the greatest fair in the world. It is the largest religious event in the world. It is the largest gathering of human beings on Earth. This colossal gathering of the faithful and the traditional, a time of sacrifice and initiation, is driven by a single drop of The Nectar of Immortality.

Important comments and additional information about the Nectar of Immortality

Dibakar Chatterjee Well Sarmishtha, the story is known to all your readers. The use of the word 'necter' is not appropriate in the case of Samudramanthana. Nectar is available in flowers also attracting the Honey-bee For pollination. the correct expression for 'Amrit' should have been better as 'Ambrosia'. The Churning Rod was 'Mandhara' Parvat and not Meru Parvat. From the Manthan, first came up Halahala...the poison. This, one has to remember, did not come from the Vasuki Nag, this came from the ocean that too as a result of Manthana. Lord Shiva was called upon to drink it and he did it. I am not aware of any link op Parvati being present on the spot. After Halahala,,,,came, as rightly pointed out, the wish-cow KamadhenuThen came Ucchaishrava, the white horse, then arrieved Airavata, the elephant, then appeared the KausthuvaMani, this was worn by Lord Vishnu in His chest, there after came Kalpa briksha, after that Goddess Lakshmi arrived and decided to stay on the chest of Shree Vishnu. Thenn came Varuni or Sura. The God kept that. Later on Dhantwari came with the Kumbh of Ambrosia. Amrit...The writer attemtped to create some cinematic effect with the Dishevel of Mohini's dress, which was not needed at all.In fact I expected that the Author shall bring out the spiritual aspect of the story of Samudramanthana, as has been pointed out by

Indrani Dey My humble pranaams to respected Baba Rampuri . His rendition is Divine. The only thing which troubles my heart and Soul is Shiva's drinking up poison 'halahala' !! I find it extremely tragic ! But then .. how else would HE be known as Neelkantha ?
Dibakar Chatterjee Contd, The myth has great lesson for us. In order to get the greatest good of the greatest number. the saner elements of the Society should influence the masses to bury their hatchet, sink all their petty differences and make a co ordinated and co operative effort to achieve it . Since the task is stupendous. the effort shall have to be equally stupendous. The story can be interpreted at the subjective level also. This has been done by Divya Ramchandran. Any one who is tired of vicissitudes of life and is hankering for peace and bliss should seek it only in highest spiritual enlightenment. Amrita. Amrita signifies just this enlightenment. To get this, an all -out effort will have to be made. The sense-organs which usually distract the mind down, and create confusion, conflicts and heart-burns, should be tactfully mobilised in this effort, even as the demons were used by the Gods.Mind my words, Sarmishtha. Spiritual life is a long struggle. Meditation is actually Mind churning,..Mana-Manthana'. Hence, this process will inevitably throw up the deadly poison hidden in the recesses of the mind as passion and prejudices,which try to destroy every process of Sadhana, spiritual efforts Remember, Sharmistha, howGautama Buddha conquired the 'Mara's. Before I conclude I would quote Divya Ramachandran :" the story represents the spiritual endevour of man for achieving immortality and inner happiness through concentration of mind...withdrawal of senses..." .How true and so nicely expressed. Well Sarmishtha, the story is a well known myth but presented in a film style. The Author did not try at all to find out the spiritual moral of the story. He remained pre occupied with Disheveled Mohini...Please convey my compliments to Divya Ramachandran and warmth for you and my readers.

Usha Swarup hmmm, looks like another manthana of sorts!!! ..... On one side, we have an article that tells us a very significant story as it happened, made interesting ...with descriptions, also giving it a contemporary feel, etc…and…., from the readers' side, we have the the spiritual significance:- what the story is supposed to mean, the protagonists and the attributes that they stand for, the actual goal, the very significant roles played by different Gods in this great cosmic event and the lessons TO BE LEARNT...... I must also mention that there has been an earlier post in VVR reagarding the Samudra Manthan. .......I had posted detailed comments that i will be RE-posting in parts AGAIN, for the readers' benefit. This only adds to What Divya Ramchandran and Dibakar Chatterjee da have rightly pointed out.... Thanks for the Post Baba Rampuri and Dibakar da and Divya...

Usha Swarup NOW.... for the detailed SPIRITUAL SIGNIFICANCE: Beleive me, please, when i say that... Reading through the story and its spiritual significance is like getting a whiff of the AMBROSIA or the AMRITA!
Usha Swarup SPIRITUAL SYMBOLISM:
The story represents the spiritual endeavor of man for achieving immortality and inner happiness through concentration of mind, withdrawal of senses, control of desires and practice of austerities and asceticism.
1 The Devas represent the pleasure principle in us. They also represent the senses.
2. The Demons represent the pain principle and the negative thoughts and impulses.
3. Indra represents the Intellect, which can become egoistic.
4. Ksheer Sagar or the ocean of milk is the mind or the human consciousness. The mind is always compared to an ocean (mano- sagaram) while the thoughts and emotions to the waves.
5. Mandhara, the mountain stands for concentration. The word “mandhara” contains two words “man” (mind) and “dhara” (a single line) which means ‘holding the mind in one line’. This is possible only during mental concentration. The mountain Mandhara was upheld by Lord Vishnu as a tortoise.
6. The tortoise stands for the withdrawal of the senses into oneself as one practices mental concentration and meditation or contemplation. It also suggests that the mind should rest upon itself or freely surrender itself to the divine will.
7. The participation of both Devas and the demons signify the fact that when one is seeking immortality through the spiritual practice, one has to integrate and harmonize both the positive and negative aspects of one’s personality and put both the energies for the common goal.
8. The great serpent Vasuki stands for desire. The desire is always compared to a thousand hooded serpents.
9. Halahal represents the turmoil of mind one suffers in the initial phase of meditation
10. The celestial gems represent the spiritual powers or the Siddhis one can attain during meditation
11. ‘Amrit’ or nectar represents the inner happiness
12. Immortality represents Moksha.
contd...
Usha Swarup contd..... The story represents the need for doing meditation (churning of the mind in the ocean) to gain control over ego, which takes over when the mind and intellect (Indra) lose their track.

The process involves intention to do the meditation (Devas approach the Vishnu or the consciousness who in turn advises to do the manthan) and attention (focus, concentration) on the object of concentration (God or consciousness and here the tortoise). The process involves concentrating on a mantra or the breath continuously and giving preferences to the object of concentration over the thoughts. Meditation is incomplete without withdrawing the senses (tortoise). By yoga sutras of patanjali it is called ‘pratihara’ by creating a spiritual atmosphere. The contemplation or the continuing concentration is a must (mandhara).

Meditation is the process of slipping in the silent gaps between the thoughts. Negative thoughts are the Asuras, the devils or the demons. Meditation involves bypassing the thought and needs both the positive and the negative thoughts to cooperate with each other like in a rope.

contd.....
Usha Swarup contd.... The Halahal represents this suffering and pain one undergoes at the beginning of spiritual Sadhna. The problems get intensified because of inner conflicts, when one part yearns to pursue the spiritual path (Devas) while the other opposes it (demons). In short, ‘Halahal’ is the instability of the body and the mind that arises as a counter-reaction against one’s spiritual practice.

One can compare this to the release of the mental toxins comparable to the physical toxins which gets released when we rest and after a daylong rest complain of leg pains.

The mental turmoil representing all kinds of reactions, negative thoughts, desires and impulses associated with some degree of physical turmoil (body movements, flickering and tingling) need to be tackled here to complete the process of meditation.

One cannot take out these negative thoughts in the open nor can one keep it in (you can not throw the Halahal out or swallow it). It needs to be managed or ignored by keeping it in the throat which is what was done by Shiva. Shiva here represents the ascetic principle (leading a life of self-discipline and self-denial).

It also means that another mode of controlling the turmoil is by controlling the breath. Shiva is the controller of breath and is called a ‘prananath, or praneshwar’ – The Lord of Breath. In meditation, it is essential that one gains complete mastery over one’s breathing pattern. Most sages hold their breath in their throat, near the palate, as they meditate to control this turmoil of mind.

Contd..
Usha Swarup ..contd...... The various objects that came out of the ocean during the churning stand for the psychic or spiritual powers (siddhis) which one gains as one progresses spiritually from stage to stage.

These siddhis are spiritual powers, which come to a seeker as he progresses on the spiritual path. We are told that a seeker should be careful about these powers as they can hamper his progress unless he uses them judiciously – not for his selfish gains but for others’ welfare. This is the reason why the gods and demons distributed these powers among others without keeping anything for themselves as they did not want to lose sight of their original aim, which was to gain immortality (inner happiness).
//OM NAMO BHAGAVATE VASUDEVAYA//.........//OM NAMAH SHIVAYA//

What is Hindu and Sanatan Dharma.

10/6/2012

Sanatan Dharma and Hinduism are NOT the same thingI have been observing that the words Sanatan Dharma and Hinduism are used by many well intentioned writers and bloggers almost interchangeably.

And while I am ready to accept that modern usage doesn’t always honour
meanings of words, and indeed, changes meanings of words, I tend to agree with
our ancient Grammarians that while the speech of clarity brings blessings and
prosperity, misleading speech (such as that of our politicians & advertisers) does not. Sanatan Dharma and Hinduism are not the same. Far from it. My purpose here is neither to define Sanatan Dharma nor Hinduism, but to demonstrate a clear difference in meaning.

I often read that the translation the traditional Hindu might provide for Hinduism would be Sanatan Dharma, or that the traditional Hindu expression Sanatan Dharma could be translated as Hinduism.

The word Hinduism is often used today, both inside and outside of India, as more of an identifier of the indigenous religion of India and even I use it for the sake of simplicity and economy of expression. But let’s consider for a moment the difference between the words, with a bit of history, and in terms of the metaphysics of the words themselves.

It’s the suffix ism attached to the word Hindu that catches my eye. As all English Language speakers instinctively know as part of their meta-language is that ism signifies a particular and somewhat singular
idea or belief. Communism, vegetarianism, pacifism, consumerism, ethnocentrism. All these words lead back to believing or following a particular idea.

The word Hindu has been used meaning Indian, until the suffix ism was attached by the British in the 19th century. Almost immediately, the West shifted the meaning of Hindu away from it geographical identity and towards a particular and singular religious identity, which in the post-enlightenment West meant a belief, a doctrine. Even the Imam Bukhari of Jama Masjid in Delhi has described how he was registered at the gate of Mecca during his Haj as a Hindu Muslim, not for a second considering the word Hindu to be anything other than a geographical signifier.

So, it is reasonable for anyone speaking English to conclude that Hinduism is the “belief” of the Indians, and it would be reasonable for a non-Hindu or non-Indian to ask a Hindu, “What do you Hindus believe in?”

The Sanatan Dharma, on the other hand, is not overly concerned with ideas and belief. Traditionally Sanatan Dharma signifies the dynamic sum of ALL the knowledge of ALL the diverse traditions of Bharat Mata, or Greater Hindusthan, if you will, since the beginning of time. It is not the SUBJECT of knowledge (or the means by which it may be obtained – as in an ism), but the OBJECT of knowledge. It is not something one man or woman can put their hands around, or know or master in a lifetime. There are no ideas I know of that
address the Sanatan Dharma as a whole, but rather interpretations and commentaries of small parts of it. Even the word dharma is used today very largely within the framework of the European post-enlightenment category of religion, while, actually, traditional people think of dharma much in the same way modern people think of science.

The British added the ism to Hindu as a means of representing the Hindu, homogenizing, standardizing, and reducing the Hindu to a defined set of beliefs (the doctrine), defined scriptures (the text), and deity(measured against a monotheistic standard). And thus, Hinduism, as defined by the British and others (certainly with a great deal of Indian indigenous read Brahmin input), could comfortably fit within the Euro
post-enlightenment categories, and on the Imperial grid of all things.

We know, on these pages, that the Hindu culture, or in these times, the Indian culture, is probably the most intellectually robust culture ever. What one would expect to find in such a culture is diversity, which is the name of Indian culture today as it was thousands of years ago in the time of the Rishis. The uniformity and obedience to doctrine that the monotheist religions demand has always been conspicuously absent from
Hindusthan, as great thinking has always been marked by great debates and commentaries, and oral tradition has avoided the rigid limitations and authority of the printed text. Shastra, of course, does not refer to a limited
text, nor a printed text, even if a printed text may be included in Shastra. Shastra and most, if not all, sacred texts and Hindu scripture in the traditions of the Sanatan Dharma come from Oral Tradition.

There is no uniform belief, doctrine, or set of beliefs that all Hindus accept. This is completely obvious. There is no ism; it was invented for the purposes of empire. The Sanatan Dharma addresses this nature of diversity constituting the whole.

OM PURNAMADAH PURNAMIDAM

PURNAT PURNAM UDACHYATE

PURNASYA PURNAMADAYA

PURNAMEVA VASHISYATE

That is Whole – this is Whole

The Whole comes out of the Whole

If the Whole is subtracted from the
Whole

Still the Whole remains…

by Baba Rampuri

Pancharatra-Agamas

10/5/2012

|| Pancharatra Agamas ||

Agamas are a special class of Hindu religio-philosophical literature handed down through a succession
of teachers from the most ancient days. Whether they represented a system parallel to and separate from the Vedic traditions or a continuation of the same and rooted in them, has been a subject of discussion among scholars. However, Yamunacarya (918-1038 AD) in his scholarly work Agamapramanya has conclusively
established their affinity with the Vedas. Of the three kinds of Agamas, the Saiva, the Sakta (or the Tantra) and the Vaisnava, the Pancharatra Agamas belong to the last group. The other branch of the Vaisnava Agamas is the Vaikhanasa Agama, or the Vaikhanasa Sutras.

:: Derivation of the Name ::

The literal meaning of the word Pancharatra is ‘that which is connected with five nights’. Lord Kesava (Visnu or Narayana) is said to have taught this esoteric science to Ananta, Garuda, Visvaksena, Brahma and Rudra over five nights (Pancha = five; ratra = night). The word ratra also means jnana, wisdom or knowledge. Since it
teaches five kinds of knowledge it is called Pancharatra. These are tattva (cosmology), muktiprada (that which gives mukti, or liberation), bhaktiprada (that which gives mukti, or liberation), bhaktiprada (that which confers
devotion), yaugika (yoga) and vaisayika (objects of desire). Or alternatively, since it teaches about the five aspects of God (called Purusottama) – para (highest), vyuha (emanation), vibhava (incarnation), antaryamin (indweller) and arca (form of worship) – it is called Pancharatra.

:: Pancharatra Literature ::

Pancharatra literature is very vast. The total number of works-generally called samhita or tantra-exceeds 200, according to lists given in various works, though only a few have been printed. Quite a few are in the form of manuscripts preserved in oriental libraries. Many others are not available in any form though their names are mentioned in other works. The following is a brief descriptive list of the works presently available.

1. Ahirbudhnya Samhita:

This is a fairly voluminous work with 3880 verses in 60 chapters. The specialty of this work is that it deals with the four vyuhas, or emanations of the lord, descriptions of several mantras (sacred syllables) and yantras (magic diagrams) as also rituals for curing diseases.

2. Aniruddha Samhita:

Also called Aniruddhasamhita-mahopanisad, it has 34 chapters dealing entirely with descriptions of various rituals, methods of initiation, prayascittas, or expiations for sins, rules for making and installing the images of gods, and other similar topics.

3. Hayasirsa Samhita:
A fairly exhaustive work in 144 chapters and distributed among 4 kandas, or sections-‘Pratisthakanda’, ‘Sankarsanakanda’, ‘Lingakanda’ and ‘Saurakanda’- it deals primarily with rituals concerning the installation of
images of various minor deities as also the methods of their preparation.

4. Isvara Samhita:

It is a work of 24 chapters of which 16 deal with ritualistic worship. Other subjects treated in this work are
descriptions of images, methods of diksa, or spiritual initiation, practice of meditation, details regarding mantras, methods of self-control and the greatness of the Yadav Hill (now known as Melkote, a Vaisnava pilgrim centre on a hillock near Mysore, Karnataka).

5. Jayakhya Samhita:

This work is one of the cardinal texts of Pancharatra literature. It has 33 patalas, or chapters, and
deals with the following topics: a detailed account of creation; yogabhyasa (practice of yoga) and mantropasana (spiritual practice through the repetition of mantras, or sacred formulas); various Vaisnava mantras; puja (ritualistic worship) and homa (fire ritual); diksa (initiation); temples and worship there; acaras (codes of conduct) for Vaisnavas; and prayascittas, or expiations of sins.

6. Kasyapa Samhita:

This is a comparatively small work in 12 chapters. It deals mainly with poisons and methods of remedy by suitable mantras, or incantations.

7. Maha-sanatkumara Samhita:

This is a voluminous work of 10,000 verses spread over 40 sections in 4 chapters. It deals entirely with rituals of worship.

8. Padma Samhita:

Dealing mainly with rituals and chanting of mantras, this work is in 31 chapters.

9. Parama Samhita:

A work in 31 chapters, it deals with the process of creation; rituals of initiation and worship; and yoga classified as jnana yoga and karma yoga. It declares that jnana yoga, which includes pranayama and samadhi, is superior to karma yoga, which seems to mean ritualistic worship of Visnu.

10. Paramesvara Samhita:

A short work of 15 chapters, it deals with meditation on mantras, sacrifices and methods of rituals as als prayascittas, or expiations.

11. Parasara Samhita:
A concise work in 8 chapters, it deals with the methods of japa, or the muttering of the name of God.

12. Pauskara Samhita:

Considered one of the earliest works of the Pancharatra
system, this consists of 43 chapters. Apart from dealing with various kinds of
image worship, it also contains certain philosophical views. It is interesting
to note that some funeral sacrifices also find a place here.

13. Sudarsana Samhita:

A treatise comprising 41 chapters, it deals mainly with
meditation on mantras expiations of sins.

14. Vihagendra Samhita:

It is in 24 chapters. Apart from meditation on mantras, it deals with sacrificial
oblations. In the twelfth chapter, the topic of pranayama as a part of the
process of worship is also described extensively.

15. Vishnu Samhita:

A work in 30 chapters, it also deals mainly with ritualistic worship Its
philosophy is akin to that of Sankhya with some variations like the purusa (the
individual soul) being all-pervading and his activating prakrti to evolve into
world.

16. Visnu-tattva Samhita:
Comprising 39 chapters, it deals with image worship, ablutions and the wearing of Vaisnava marks, and some purificatory rites.

:: Philosophy of the Pancharatra Agamas ::

The philosophy of this system has been expounded in detail in the Jayakhya Samhita. A brief summary follows.

Though yajna (Vedic sacrifices), dana (making
gifts), svadhyaya (study of the Vedas) and other similar religious disciplines
are useful in spiritual life, it is only jnana (knowledge) of the paratattva, or
the highest Reality, that can give moksa.

This paratattva (God) is the same as the Brahman of the Vedas and the Upanisads. He is of the nature of pure
Consciousness (cit) and Bliss (ananda). He is anadi and ananta (without
beginning or end). He is the substratum and support of the whole universe.

Though He is beyond all gunas, He is also the bhoktr (experiencer,
enjoyer) of all that is born out of the gunas. He is sarvajna (omniscient) and
sarva-sakta (omnipotent). He is both transcendent and immanent with regard to
this created universe. Hence He is too subtle to be perceived by the senses or
the mind. However, He can be realized through the pure mind. This is called
manasika-pratyaksa.

When they realize this Brahman or God, the jivas
appear to have become one with Him, but do maintain a subtle distinction also.
Hence this philosophy can be called Bheda beda or Dvaitadvaita.
As regards srsti, or creation, three kinds are recognized:

brahmasarga, prakrtisarga and suddhasarga.

Brahmasarga is the projection of the four-faced Brahma from Visnu and the creation of the world by Brahma.

Prakrtisarga is similar to the creation described in the Sankhya
philosophy. Prakrti or pradhana comprises the three well-known gunas-sattva,
rajas and tamas. The first product of the evolution of pradhana, when sattva is
predominant, is buddhi (cosmic intellect). The second product, when rajas has
gained the upper hand, is ahankara (egoism). This is of three types: prakasatma
or taijasatma, vikrtatma and bhutatma. The first gives rise to the five
jnanendriyas (organs of knowledge) and the mind. The second produces the five
karmendriyas (organs of action). From the last evolve the suksmabhutas or
tanmatras (the five subtle elements). These then create the five gross elements.
The whole creation comes out of a combination of these basic products. The
purusas or jivas (souls) get associated with bodies in accordance with their
karma, due to the will of God. Their association with the inert bodies make the
latter appear as conscious even as an iron piece acts like a magnet in the
vicinity of a powerful magnet.

Suddhasarga is the third creation. Here
God, called Purusottama Vasudeva, evolves from out of Himself three subsidiary
agents or forms: Acyuta, Satya and Purusa. These forms in reality are
non-different from Him. The third form, Puruse, acts as the antaryamin, or the
Inner Controller. It is He who inspires all the gods to work. It is He who binds
the jivas with vasanas (residual impressions) and again, it is He who inspires
them to undergo sadhanas (spiritual disciplines) to get out of the bondage of
vasanas.

The maya (delusion) power of God makes the jivas (through
vasanas, or past impressions) get identified with the body-mind complex. This
association of vasanas is anadi, or beginningless. However, by the grace of God
the antaryamin, or the Indwelling Power and Spirit, the Jiva awakens to true
knowledge and gets liberated from all shackles.

The path to this moksa, or liberation, starts with the inspiration of the jiva by God to seek a great
guru, or spiritual preceptor. This guru gives the disciple mantradiksa
(initiation with a holy name or syllable). Regular and steady practice of the
mantrajapa (repetition of the divine name) results in samadhi, or total
absorption in God.

Upasana, or meditation on God, has two stages. The
first is called kriyakhya. Is it in the form of practice of various virtues like
sauca (cleanliness), yajna (sacrifices), tapas (austerity), ashyayana (study of
the scriptures), ahimsa (not harming others), satya (truth), karuna
(compassion), dana (giving gifts), and so on? The second is called sattakhya or
jnanakhya. It is practically the same as jnana yoga. Purified by the practice of
kriyakhya, the mind is now able to meditate on the Atman within, which results
in the experience of unitive consciousness that jnatr (knower), jneya (object of
knowledge) and jnana (knowledge) are all one and the same.

The
Pancharatra Agamas, especially the jayakhya Samhita, describe two types of
yogas: mantradhyana and yogabhyasa. The former consists of meditation on God
with form along with the repetition of appropriate mantras. The latter is almost
the same Yoga of Patanjali (200 BC).

A special contribution of the
Pancharatra Agamas to the religio-philosophical literature of Hinduism is the
concept of the vyuhas, which are four. (Hence the name caturuyuhas, catur
meaning ‘four’.) Vyuha means a projection or emanation.

In this system,
Paramatman, Narayana, Visnu, Bhagavan and Vasudeva are the various names by
which God the Supreme is known. Bhaga means sadgunas, or the group of six
blessed qualities. They are jnana (knowledge), aisvarya (lordship), sakti
(ability, potency), bala (strength), virya (virility, unaffectedness) and tejas
(splendour). Since God, more commonly known as Vasudeva in this system, has all
these gunas, or attributes, in the fullest measure, he is called Bhagavan. By
the will of Bhagavan Vasudeva (the first or the original vyuha) the second
vyuha, Sankarsana (or Balarama), emerges. From Sankarsana emanates Pradyumna and
from him Aniruddha.

Though the latter three vyuhas are also in essence
equal to Vasudeva, they manifest only two of the six gunas prominently, the
other four being in a latent condition. If in Sankarsana jnana and bala are
predominant, in Pradyumna aisvarya and virya are more prominent. Aniruddha, on
the other hand, exhibits sakti and tejas to a much greater degree.
Each of
the vyuhas is created with two activities, a creative and a moral
one.

Each of the vyuhas, again, gives rise to three more sub-vyuhas,
making a total of twelve emanations. They are Kesava, Narayana, Madhava,
Govinda, Visnu, Madhusudana, Trivikrama, Vamana, Sridhara, Hrsikesa, Padmanabha
and Damodara. These twelve are considered the masadhipas or adhi-devatas
(tutelary deities) of the twelve lunar months. They are also offered arghya
(ceremonial water) in ritualistic worship. Iconographically, all of them are
identical except for the arrangement of the four emblems of Visnu sankha
(conch), cakra (discus), gada (mace) and padma (lotus)-in the four
hands.

:: Conclusion ::

The Pancharatra Agamas are a continuation
of the Vedic tradition. They also expand and expound concepts about God and
devotion. Apart from srsti (creation), sthiti (sustenance) and pralaya
(dissolution) of the world, God discharges two more functions: nigraha
(controlling and punishing evil-doers) and anugraha (showering His blessings on
those who lead a good life and are devoted to Him). If the doctrines of bhakti,
or devotion, and prapatti, or self-surrender, find an important place in this
system, no less in the attention paid to rituals, worship, images of deities,
and temples as also several mantras, the repetition of which will confer many a
blessing on the votaries. Thus the Pancharatra Agamas have contributed
considerably towards practical Hinduism. Even today, most of the Vaisnava
temples, especially in South India, follow their dictates, thus keeping its
traditions alive.
Veda Vijam Rishikulam FB

Prajapati.

10/4/2012

PRAJAPATI:

Is Lord Siva a Vedic or a Puranic God? Prajapati may give us a clue. The name means the Lord of Creatures. The Prajapatis, therefore, are regarded as the progenitors of mankind. Sometimes Brahma alone is intended by the term Pra...japati as he is ‘the’ lord of all creatures. Sometimes the term is employed for the first formed men from whom the human race sprung, The word was originally employed as an epithet of Savitri and Soma, as well as Hiranyagarbha or Brahma. Prajapati later became a separate deity mentioned in the Rig Veda. Nasadiya Sukta refers to Prajapati as the Creator.

Prajapathi is sometimes identified with the universe and described the same way as Brahma – entity or non-entity are in other places as having existed in the beginning as the source out of which creation was evolved.

Prajapathi is also known as Vishvakarman meaning ‘All-Accompanying’ but then again that is an epithet of Lord Siva. It is also a reference to the Architect of the Universe. Perhaps the term Prajapati was applied to more than one figure. Collectively Prajapati can also means Brahma’s mind born children numbering ten: Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Vasishta, Daksha, Bhirgu and Narada. The Mahabaratha mentions up to fourteen and there are writings to reduce this number to seven.

It is said that Prajapati was this universe; Vach was second to him. She became pregnant; she departed from him, she produced these creatures. She again entered into Prajapati. Yet again, he is sometimes described as only a secondary or subordinate deity, and treated only as one of the 33 deities. By the time Manushastra was written by Manu, creation was attributed to Lord Brahma, hence Brahma is referred to as Prajapati but in later writings it represents Brahma’s manas-putras. It also referred to those who populated the world.

PURANAS: In the beginning Brahma the creator created the prajapatis, the fathers of all creatures. He told them to go forth and multiply. “How...?”, they wondered. They could not produce themselves so they all, headed by Brahma, went to Lord Shiva. The answer came to them from Shiva-Shakti Ardhanareeswara form whose left half was a woman and right half was a man containing the whole world within the body of Shiva. From one glance at Ardhanari, Brahma realized his mistake and he then created the first woman.

The first woman was Usha. She is the Vedic Goddess of Dawn. She is said to be the daughter of sky: Rig Veda 1.48. She is radiant, immortal. The twin Aswins are her companions and follow her in their glorious chariot. She is one of the few Vedic Goddesses and gets mentioned in the Rig Veda. She is said to be the most beautiful being on the planet. Brahma went on his knees at her sight. He was simply love struck, lost control and pursues her through the heavens.

Now this is not right, says Lord Siva. Brahma needs rectification of conduct. Siva is visibly upset and from his brow a terrible being arose. He was Rudra, the menacing form of Siva. Rudra puts Brahma in his place. He struck him with an arrow and pinned Brahma to the sky. Usha takes refuge in Kailasa and is saved from molestation. However Brahma is grateful to Siva for the restraint. In the premises Brahma bestows on him the title Pashupati, the Lord of the Beasts, implying that Siva is One that controls beastly passions.

In the next episode of creation, Usha manifests as Saraswati, his consort. Brahma has created every creature that wandered the cosmos. Saraswati takes notice that the creations were becoming restless and sometimes violent. To start with they had nothing to eat. Lord Shiva is approached for counsel. The Lord went into intense
tapas or meditation. From the heat created during his tapas, rose every herb, shrub, grass, tree and plant.

Now Lord Shiva became the Lord of Vegetation known as Vrikshanath. Now Lord Brahma is in another predicament. What would vegetation feed on? Brahma had to make the same mistake twice and he is
back to Lord Shiva. The Lord is yesterday, today, tomorrow in infinity. He is the question and He is also the answer. Lord Siva replies ‘panchabhutas’ – vegetation would live on the five elements. You, My Lord Siva, is Bhuteshvara, said Brahma. Thus Lord Siva is the Lord of the Elements.

Now, the Puranas goes on to say that Goddess Saraswathi notices another shortcoming. One, that very soon could become a problem. You see, Brahma had overlooked death. Brahma cannot be perennially creating to flood the universe. The Trinity had taken shape and off the ground as well. Lord Vishnu and Goddess Lakshmi were on their way to preserve and provide in abundance. They sustained impartially and protected righteousness.

During these times, Lord Siva attended to the third issue. He had already taken the form of Mahakala, the Lord of Time, the Thandava Regenerator to destroy and transform the matter of death into new life. His Shakti manifest as Mahakali to complement the Mahakala’s role. Thus Siva completed the cycle of births and rebirths.

But that was not all as Lord Shiva watches Brahma’s world of illusions and all the sufferings that hascaused. Maya ensnares creatures into an eternity of frustration and fruitless aspiration. Brahma was himself subjected to maya and kama. Thus Shiva took great exception to Brahma and his uncaring attitude towards his creation and thus became Bhairava in order to chastise Brahma. Bhairava is the embodiment of fear,
and it is said that those who meet him must confront the source of their own fears. His name describes the effect he has upon those who behold him, as it derives from the word bhiru, which means to become fearful - of feeling great fear. He is depicted as standing naked with a dog holding a trishul, dhamru and noose. Bhairava is Shiva at his most terrifying, at his most fearful. Shiva as Bhairava ripped out one of Brahma’s five heads leaving him with only four heads.

Shiva with Brahma’s blood on his hands sought a way out of the illusory world of Brahma’s creation. He finally found a path. The path was through yoga.

Under a banyan tree seated on a tiger skin facing the southern
direction Shiva became the south Facing Lord or Dhakshinamurthi, the great cosmic teacher revealing the true nature of the world to all the gods, sages, and demons that wished to learn. Shiva taught awareness of the transience of all thoughts and actions. He taught detachment from the transformations of the world. This was the only way to mohksha.

While the Thandava tham, thatham, thatham is sounding in infinity, Prajapati slips to become a minor deity with frequent appearance with other inferior deities. Perhaps you may want to put on your thinking cap and be on your way to really figure out, not only Prajapati’s role in creation but that of Lord Shiva! Could we deny that
Shiva was a Vedic god rather than a Puranic addition? You should find your own truths. The earlier posting on Rudra could be a clue….....

Yogi Ananda Saraswathi

Scripture of Sanatan Dharma (Hinduism)

10/4/2012

||Scriptures Of Sanatan Dharma ||

Hinduism is referred to as Sanathana Dharma, the eternal faith. Hinduism is based on the practice of Dharma, the code of life. Hinduism has no founder.

While religion means to bind, Dharma means to hold. What man holds on to is his inner law, which leads from ignorance to Truth. Though reading of the scriptures (saastras) would not directly lead you to self-realization, the teachings of the seers provide a basis and a path for spirituality.... Despite being the oldest religion, the truth realized by the seers proves that the truth and path provided by Hinduism is beyond time.

Hinduism is more a way of life than a specific religion. In Hinduism one can find all religions of the world. Various religions like Buddhism, Sikhism emerged from it. The most important aspect of Hinduism isbeing truthful to oneself. Hinduism has no monopoly on ideas. It is open to all. Hindus believe in one God expressed in different forms. For them, God is timeless and formless entity. Hindus believe in eternal truths and these truths are opened to anyone who seeks them, even if he or she is ignorant of Hindu scriptures or ideas. This religion also professes Non-violence - "Ahimsa Paramo Dharma" - Non violence is the highest duty. True Ahimsa implies curtsey, kindness, hospitality, humanity and love.

Most of the Hindus do not know about their scriptures. They are aware of Ramayana, Mahabharata andBhagavat Gita only. But we have lot of scriptures. Every Hindu must be aware of his/her scriptures. This is a small attempt to give the reader a brief knowledge about our scriptures.

The primary texts of Sanatana Dharma are

I. VEDAS
The oldest and the most important scriptures of Sanathana Dharma
are the Vedas. Veda means knowledge. Vedas are apauruseya, which means they are
not compilations of human knowledge. Vedic knowledge comes from the spiritual
world, from Lord the Supreme Personality.

The Vedas are known as the revealed Truths. Vedas are the recordings of the revelations received through transcendental experiences of the Rishis of ancient India.

Vedic knowledge is complete because it is above all doubts and mistakes, and
Bhagavad-gita is the essence of all such Vedic knowledge. Out of many standard
and authoritative revealed scriptures, the Bhagavad-gita is the best. The
Bhagavad-gita however is a part of the epic Mahabharata.

The humans are divided by vedas according to their orders of life namely Brahmacharya, Grihasthashram, Vanaprastha and Sanyasa and vedas teach us how a soul could be
purified. To simplify the process and make them more easily performable,
Maharshi Vyasa divided the Vedas into four, Rig, Yajur, Sama and Atharva in
order to expand them among men.

1. Rig-Veda
The Rig-Veda Samhita
is the grandest and oldest book of the Hindus. Its immortal mantras embody the
greatest truths of existence and its priest is called the Hotri. The Rig-veda
contains 10,552 verses divided into 64 chapters. Besides that it has got
twenty-five branches written by several Rishis. The Rig-veda contains the most
sacred Gayatri mantra.

2. Yajur-Veda
Its name is derived from the
root word 'yaj' meaning worship. The term for sacrifice i.e. yajna is also
derived from here. It primarily deals with the procedural details for performing
different yajnas

There are two distinct Yajur Veda Samhitas, the Shukla
Yajur Veda or Vajasaneyi Samhita and the Krishna Yajur Veda or Taittireya
Samhita. The Krishna or the Taittireya is the older book and the Sukla or the
Vajasaneyi is a later revelation to sage Yajnavalkya from the resplendent Sun
God. About half of the Yajur-Veda are composed of verses taken from the
Rig-Veda. They are arranged according to their importance in various rituals.
The remaining part (mainly prose) deals with the formulae for performing the
yajna, external as well as internal. The famous Rudra hymns belong to the
Krishna Yajur Veda. The Yajur-Veda contains 1875 verses. Besides that it has got
one hundred and eight branches.

3. Sama-Veda
The Sama-Veda
Samhita is mostly borrowed from the Rig-vedic Samhita, and is meant to be sung
by the Udgatri, the Sama-vedic priest, in sacrifices. 'Sama' means peace.
Accordingly this Veda contains chants to bring peace to the mind. Many of the
hymns of the Rig-Veda are set to musical notes in Sama Veda. Sama Veda is the
basis of the seven notes (Sapta Swaras), fundamental to Indian classical music.
The listening of the musical chants gives one a sense of universality and a
mingling with the divine. The 'udgaata' or beginning ceremony before a yajna is
actually a chanting of hymns from Sama Veda to ensure the grace of all the
Devas. The Sama-Veda contains approximately 2000 verses. Besides that it has got
one thousand branches.

4. Atharva-Veda
This Veda is named after a
sage called Atharvan who discovered the mantras contained in it. It is basically
a book of magic spells to ward off evil and suffering and to destroy one's
enemies. It deals more with the things here and now, than the hereafter, and
with the sacrifices which are a means to them. The mantras are in prose as well
as verse. There also hymns addressed to devas other than the ones mentioned in
the other three Vedas. There are hymns, which deal with creation also. Brahma is
the representative of Atharva Veda. The Atharva Veda gives a useful insight into
the rich landscape of India at the time of its composition.
The Atharva Veda contains of 5987 verses. Besides that it has got fifty branches.
Yajur-veda and Sama-veda use the hymns of Rig-Veda and Atharva-Veda and rearrange them in a
manner suitable for rituals.

In all, the four Vedas have got One thousand one hundred and eighty three (1183) branches. Each Veda consists of four parts to suit the four stages in a man's life- Brahmacharya, Grihasta, Vanaprastha and Sanyasa. The four divisions are Mantra Samhitas, Brahmanas, Aranyakas and Upanishads.

The Mantra-Samhitas which are hymns in praise
of the Vedic God for acquiring material prosperity and happiness. They are poems
comprising prayers, hymns and incantations addressed to various deities. This
portion also contains information about the creative process, the universal
laws, about the creation and the universe in detail. It is useful to
Brahmacharins.

II. BRAHMANAS
The Brahmanas are explanations of
Mantras or rituals, which give guidance to people as to how; the sacrificial
rites are to be performed. They are explanations of the method of using the
Mantras in Yajnas or other rites. Details for various ceremonies like birth,
naming, study, marriage, death are in this portion. The Brahmana portion is
suitable for householders (Grihastashram).

Brahmanas of Rig-veda

There are three Rig-vedic Brahmanas.
1. Ithareya Brahmana
2. Sankhayana Brahmana
3. Kausheethaki Brahmana

Brahmanas of Yajur-veda
There are three Yajur-vedic Brahmanas.
1. Shatapadha Brahmana
2. Thaiththareeya Brahmana
3. Maithrayaneeya Brahmana

Brahmanas of Sama-veda
There are nine Sama-vedic Brahmanas.
1. Jaimineeya Brahmana
2. Thandya Brahmana
3. Aarsheya Brahmana
4. Shadvimsadhi
Brahmana
5. Chandhokya Brahmana
6. Samavidhana Brahmana
7. Abhootha
Brahmana
8. Vamsa Brahmana
9. Samhithopanishathi Brahmana

Brahmanas of Atharva-veda
1. Gopadha Brahmana

III. ARANYAKAS

The Aranyakas are the forest books, the texts that give philosophical
interpretations of the rituals. After a man has finished all his worldly duties
( taking care of parents, marrying off children etc.) he proceeds to the forest
to spend the rest of his days in solitude and meditation. The Aranyakas are
intended for such people, hence the name. It explains the different kinds of
rituals to be performed in forest by people, who go for Vanaprastha.

The Aranyakas are expositions on the inner meaning of the Vedic hymns and
sacrifices. The hymns are interpreted symbolically to gain an insight into the
reasons for performing yajnas and thus deal with higher metaphysical
concepts.

Aranyakas of Rig-veda
There are two Rig-vedic
Aranyakas.
1 Ithareya Aranyaka
2 Kausheethaki Aranyaka

Aranyakas of Yajur-veda
There are two Yajur-vedic Aranyakas.
1 Maithrayaneeya Aranyaka
2 Thaiththareeya Aranyaka

There is no Aranyakas for Sama and Atharva vedas.

IV. UPANISHADS

The Upanishads are the essence of Vedic teaching. They are called Vedantas meaning the
concluding portion of the Vedas as well as the ultimate conclusions of Vedic
wisdom. Upanishads happen to be the most foremost authorities of the Vedanta
system of philosophy that developed in later times in different forms.

They reveal the most subtle and deep spiritual truths and are meant for
Sanyasins. The collection of teachings generated by the ascetics who meditated
on the mysteries of human existence came to be known as the Upanishads, which
literally means "sitting close to" the teacher thereby indicating that the
knowledge that it imparts is esoteric. Many, many Upanishads existed ages ago; a
lot of them have been lost in the dark backward abysm of time. Only one hundred
and eight have been preserved so far some in prose, some in verse. They are:

Upanishads of Rig-Veda
There are ten Rig-vedic Upanishads. They are

1 Ithareya Upanishad
2 Kausheethaki Upanishad
3 Nadhabindhu Upanishad
4 Aathmabhodha Upanishad
5 Nirvana Upanishad
6 Mulgala
Upanishad
7 Akshamalika Upanishad
8 Tripura Upanishad
9 Sowbhagyalakshmi Upanishad
10 Bhahvrucha Upanishad

Upanishads of
Sukla Yajur-veda
There are eighteen Sukla Yajur-vedic Upanishads. They are
1 Isovaasya Upanishad
2 Bruhadharanyaka Upanishad
3 Hamsa
Upanishad
4 Paramahamsa Upanishad
5 Subhala Upanishad
6 Mantrika
Upanishad
7 Thrisikibrahmana Upanishad
8 Niralamba Upanishad
9 Mandalabrahmana Upanishad
10 Adhwya Upanishad
11 Taraka Upanishad
12 Bhikshuka Upanishad
13 Adhyaatma Upanishad
14 Muktika Upanishad
15 Tarashara Upanishad
16 Yanjavalkya Upanishad
17 Shatyayana Upanishad
18 Turiyatheeya Avadhootha Upanishad

Upanishads of Krishna Yajur-veda
There are thirty two Krishna Yajur-vedic Upanishads. They are

1 Kada Upanishad
2 Thaiththireeya Upanishad
3 Brahma Upanishad
4 Kaivalya Upanishad
5 Swetaswetara Upanishad
6 Garbha Upanishad
7 Mahanarayana Upanishad
8 Amrithabindhu Upanishad
9 Amrithanadha
Upanishad
10 Kalagnirudra Upanishad
11 Kshurika Upanishad
12 Sarvasara Upanishad
13 Shukarahasya Upanishad
14 Tejabindhu Upanishad
15 Dhyanabindhu Upanishad
16 Brahmavidhya Upanishad
17 Yogatatva Upanishad
18 Dhakshinamoorthy Upanishad
19 Skanda Upanishad
20 Saareerika Upanishad
21 Yogashika Upanishad
22 Ekakshara Upanishad
23 Akshi Upanishad
24 Avadhootha Upanishad
25 Kadarudra Upanishad
26 Rudrahrudhaya Upanishad
27 Panchabrahma Upanishad
28 Pranagnihotra Upanishad
29 Varaha Upanishad
30 Yogakundalini Upanishad
31 Kalisantarana Upanishad
32 Saraswatheerahasya Upanishad

Upanishads of Sama-veda
There are sixteen Sama-vedic Upanishads. They are
1 Kena Upanishad
2 Chandokya Upanishad
3 Aaruni Upanishad
4 Maitrayanee Upanishad
5 Maitreyee Upanishad
6 Vajrasuchika Upanishad
7 Yogachoodamani Upanishad
8 Vasudeva Upanishad
9 Maha Upanishad
10 Sanyasa Upanishad
11 Avyakta Upanishad
12 Kundika Upanishad
13 Savitri Upanishad
14 Jabhala Upanishad
15 Darsana Upanishad
16 Rudraksha Jabhala Upanishad

Upanishads of Atharva-veda
There are thirty two Atharva-vedic
Upanishads.They are
1 Prasna Upanishad
2. Mundaka Upanishad
3. Maandukya Upanishad
4. Atharvasira Upanishad
5. Atharvasikha Upanishad
6. Bruhat Jaabhala Upanishad
7. Sita Upanishad
8. Sarabha Upanishad
9. Mahanarayana Upanishad
10. Ramarahasya Upanishad
11. Ramatapini Upanishad
12. Sandilya Upanishad
13. Paramahamsa Upanishad
14. Annapoorna Upanishad
15. Surya Upanishad
16. Aathma Upanishad
17. Pasuptha Upanishad
18. Parabrahma Upanishad
19. Tripuratapini Upanishad
20. Devi Upanishad
21. Bhavana Upanishad
22. Bhasma Jaabhala Upanishad
23. Ganapati Upanishad
24. Mahakavya Upanishad
25. Gopalatapini Upanishad
26. Sreekrishna Upanishad
27. Hayagriva Upanishad
28. Dhaththathreya Upanishad
29. Garuda
Upanishad
30. Narasimhapurvatapini Upanishad
31. Naradapariprajaka
Upanishad
32. Narasimha Uththaratapini Upanishad

Besides this 108
Upanishads, so many Upa-Upanishads are also there.

V. VEDANGAS
The Vedangas and Upavedas are collections of texts that augment and apply the Vedas
as a comprehensive system of sacred living. There are six Vedangas.

1. Siksha (The nose of the Vedas)

Siksha means Vedic phonetics and lays down the rules of phonetics - sounds of syllables, of pronunciation- euphony. It lays down the parameters of Vedic words. Phonetics are very important in Vedic
language because a slight change in sound may lead to change in the meaning of a mantra and consequently have undesirable effects on the sacrifice. Siksha explains how the sound of each syllable should be produced, how high or low should be its pitch and for how much duration (maatra) the sound must last.

2. Nirukta (The ears of the Vedas)

Nirukta is the Vedic dictionary. Nirukta may be regarded as the Vedic equivalent of etymology i.e. the study of
words. Nirukta explains the origin of each Sanskrit word in the Vedas. In Sanskrit, names or words are not assigned ad-hoc but there is a systematic way of forming words. Every word has a deep meaning and may sometimes be formed by the combination of two or more nouns. All words are derived from the basic roots
or Dhatus. As Nirukta breaks each word into its component roots and analyses its meaning, so it is likened to the ear, which distinguishes speech by breaking words into its component phonemes. It is also regarded as the World’s first Encyclopedia.

3. Vyakarana (The mouth of the Vedas.)

Vyakarana deals with grammar and so is very important. There are many books on Sanskrit grammar,
but the most famous and most extensively used is the Vyakarna of Sage Paanini.
Paanini's grammar is in the form of aphorisms (Sutras).

4. Chanda Saastra (The feet of the Vedas)

Chanda Saastra deals with metric
composition. Any verse has to have a specified 'metre' and number of letters in
it, for a good fit. Chanda Saastra lays down the rules for this. It defines the
boundaries of metrical composition into metre, rhyme, etc.

5. Kalpa Saastra (The arms of the Vedas)

Kalpa Saastra is a collection of books of
Shauwta Sutra, Dharma Sutra, Pithrumedha Sutra, Sulba Sutra, Gruhya Sutra and
Prayaschitham. All our customs and rituals are explained in Kalpa saastra.

Kalpa Saastra answers the questions like:

How should a ritual be performed?

What are the duties of the child, student, householder, King, mendicant etc?

Which ritual involves which mantra, which material and which Deva?

How many priests should be employed for a sacrifice?

What objects should be used in various rituals?, and so on.

The Kalpa Saastra details the Vedic rituals to be performed from the time the embryo forms in the womb to
birth leading upto the final sacrifice of death. Cremation or Antiyeshti,
meaning the last rite is seen as a sacrifice of the whole body to Agni, the fire
god. The Namakarana (naming ceremony), the Upanayana (sacred thread investiture
ceremony), Vivaaha (marriage) are also described within the Kalpa. The Vedic
system of architecture i.e. Vaastu Shastra is also described in Kalpa. The
entire Kalpa Saastra weighs more than 250 Kilograms. (i.e., 2.5 quintals)

6. Jyothisha (Astronomy + Astrology) The eyes of the Vedas

Jyothisha includes Ganitham, Kalakriya, Golam, Jatakam, Muhurtham, Prasnam and
Nimiththam.

Perhaps the most famous of all Vedangas, it is the science of
astrology. Jyotisha gives rules to calculate the positions of the planets and
stars at any instant in the future or past. Based on these positions and certain
well defined rules, the fate of a person can be reasonably determined provided
his/her birthdate, time and place of birth are accurately known. Vedic astrology
is based on lunar signs in direct contrast to the solar sign system prevalent in
the west. The premise is that the moon being closer to the Earth extends a
greater influence on mankind than the distant Sun.

VI. UPAVEDAS

There are five Upavedas

1. Arththasaastra Unfolds statecraft. It can be called as the Hindu science of governing by Kings.

2. Dhanur Veda Discusses military science. Discusses different kinds of weapons and war
rules.

3. Gandharva Veda The science which enlighten music and arts.
Discusses different kinds of music, musical instruments and arts.

4. Ayurveda Deals with medicine, health and longevity.

5. Saapadhyaveda ( Tachchu Saastra ) Deals with the architecture. Vasthu Saastra also comes under this.

VII. PURANAS
Puranas are compiled from related historical facts, which explain the teachings of the four Vedas.
The Puranas explain the Vedic truths and are intended for different types of women and men.
. All people are not equal. There are people who are good, others who are driven by
passion and others who are under the veil of ignorance. The Puranas are so
divided that any class of men can take advantage of them and gradually regain
their original nature and get out of the hard struggle for existence

Mahapuranas
There are eighteen Mahapuranas. They are
1. Vishnu Purana
2. Bhavishya Purana
3. Garuda Purana
4. Agni Purana
5. Mahabhagavata Purana
6. Siva Purana
7. Markandeya Purana
8. Linga Purana
9. Brahmavaivarththa Purana
10. Matsya Purana
11. Kurma Purana
12. Varaha Purana
13. Vamana Purana
14. Skanda Purana
15. Brahmaanda Purana
16. Patma Purana
17. Vayu Purana
18. Naradheeya Purana

Upa-puranas

There are eighteen Upa-puranas. They are
1. Samba Purana
2. Devibhagavata Purana
3. Kalika Purana
4. Lakhunaradheeya Purana
5. Harivamsa Purana
6. Vishnudharmmoththara Purana
7. Kalki Purana
8. Mulgala Purana
9. Aadhi Purana
10. Aathma Purana
11. Brahma Purana
12. Vishnudharma Purana
13. Narasimha Purana
14. Kriyaayoga Purana
15. Surya Purana
16. Bruhat Naradheeya Purana
17. Prushoththama Purana
18. Bruhat Vishnu Purana

VIII. DARSANAS

Darsana means, sight or vision. In the Vedanta
philosophy, the first question is what is the source of everything? There are
philosophers who saw different stages of the original source, and explained
philosophy according to their vision. These are known as Darsanas. They are also
known as Sad-darsanas (six systems of philosophy).

1. Nyaya Darsana

Nyaya means the science of logic and expediency. It is also known as Tarka
Shastra. This was composed by Sage Gautama and contains passages, which
establish by means of disputation that God is the creator of this universe. It
establishes the existence of God by means of inference.

2. Vaiseshika Darsana

Vaisesika, philosophy of specialised logic, maintains that the
combination of atoms is the cause of the cosmic manifestation. It was composed
by Maharshi Kanada He was the first philosopher who formulated ideas about the
atom in a systematic manner.

Nyaya and Vaiseshika deal mainly with physics, chemistry and other material sciences and include reasoning or logic. Metaphysical studies or search for knowledge of God, however, formed the ultimate aim of the study of these saastras also.

3. Sankhya Darsana

Sankhya, philosophy of analytical study, maintains that the material nature is the cause of the cosmic manifestation. Sage Kapila composed it.

4. Yoga Darsana

Yoga, philosophy of mystic perfections, maintains that universal consciousness is the cause of the cosmic manifestation. It was composed by Padanjali Maharshi. He is the first systematiser of the Yoga school.

5. Purva Meemamsa Darsana

Sage Jaimini composed the sutras for the Purvameemamsa, philosophy of actions and reactions, maintains that fruitive activities are the cause of the cosmic manifestation. This book consists of 12
chapters - 1000 Adhikaranas in all. In these Adhikaranas, selected Vedic verses
are examined in details. In the 1000 Adhikaranas a thousand types of problems
are taken up and various arguments against an apparent explanation are raised
before coming to a conclusion.

6. Uththara Meemamsa Darsana

The Uttarameemamsa deals with Vedanta and is thus close to the philosophy of the
Upanishads. Maharshi Veda Vyasa composed Uththara Meemamsa.

IX. SMRITIS

Smriti means memory and are writings devised to fix in memory, the
practical use of the messages stated or implied in the Vedas. ‘Smritis '
embodies the teachings of Divine Incarnations or prophets, saints and sages. It
is an explanation of the 'Srutis' ' Srutis ' are the revealed scriptures, as
mentioned in the Vedas and ' Smritis ' are the commentaries and derived
literatures, based on the messages of the Vedas; Some of the Smritis are in the
form of Laws formulated by saints and sages for mankind. There are eighteen
important Smritis.They are

1. Usana Smriti
2. Yanjavalkya Smriti
3. Vishnu Smriti
4. Manu Smriti
5. Angeerasa Smriti
6. Yama Smriti
7. Atri Smriti
8. Samvarththa Smriti
9. Bruhatparasara Smriti
10. Bruhaspati Smriti
11. Daksha Smriti
12. Saataatapa Smriti
13. Likhita Smriti
14. Vyasa Smriti
15. Parasara Smriti
16. Sanka Smriti
17. Gautama Smriti
18. Vasishta Smriti

X. ITIHASAS

Itihasas are literatures describing historical events pertaining to
either a single hero or a few heroic personalities in a lineage: for example,
Ramayana describing the pastimes of Sri Ramachandra and Mahabharata describing
the pastimes of the Pandavas in the lineage of the Kurus. In these books there
are topics on transcendental subjects along with material topics. The whole idea
of the Mahabharata culminates in the ultimate instructions of the Bhagavad-gita
that one should give up all other engagements and should engage oneself solely
and fully in surrendering unto the lotus feet of Krishna. The conclusive
teaching of the Ramayana also is to fully surrender and take shelter of Lord Sri
Ramachandra.

1. Ramayana

The traditional author of this Epic is the sage Valmiki. This Epic is regarded as the first poetical work in the world, of purely human origin. The verses have great diffusivity, simplicity and charm. There are totally seven books of this great epic.

2. Mahabharata

This epic is traditionally authored by the sage Vyasa It is a rich collection of
many histories and legends. The scene of the poem is the ancient kingdom of the
Kurus; and the central story - ' the germ of which is to be found in the Vedas '
- concerns a great dynastic war. A very important portion of the Mahabharata is
the Song of the God (called the Gita). Bhagavad Gita, as it is called, is the
essence of all the messages to mankind contained in the Veda.

Thus the primary texts of Sanathana Dharma includes four Vedas, Sixteen Brahmanas, four Aranyakas, One Hundred and Eight Upanishads, Six Vedangas, five Upavedas, eighteen Mahapuranas, eighteen Upapuranas, six Darsanas, eighteen Smritis and two Ithihasas.

While other religions got only one book, Sanathana Dharma or Hindu Dharma has got huge amounts of books. Please forward this document to everyone you know. Remember, it is your, mine and our duty,
privilege and responsibility to learn, teach and spread our Heritage.

Who is Virabhadra!!

10/4/2012

VIRABHADRA.

He is part of Shiva’s Retinue, Shiva Pariwar, the other three being Nandi, Bhringi and Chandesvara. Virabhadra is Shiva in ferocious mood, indeed Shiva manifested himself as Vira. This fierce warrior’s story is simply symbolism...of ego-shedding. He is a form of Rudra-Shiva who created him to act as his henchman in his quarrel with Daksha. He is also the principal deity of Virasaiva movement and still worshipped by bhkatas especially in the Karnakata region of India .

Two temples are dedicated to Virabhadra in the main: Perambalur in Tamil Naadu and the other in the town of Veerabhadra near Rishikesh.

DEPICTION:

The images of Virabhadra depict the anger and ferocity of Shiva. In destructive mood, he wears a garland of skulls, and with four arms holding four different kinds of weapons.

Virabhadra is a warrior god who was worshipped during wars in ancient and
medieval periods. As an incarnation of Shiva, described as having a thousand
heads, a thousand eyes, and a thousand feet; wielding a thousand clubs; and
wearing a tiger's skin. His consort Bhadrakali also came into being by Mother
Devi’s wrath. Although auspicious, Bhadrakali assumes terrible aspect, and is
represented with three eyes, and four, twelve or eighteen hands. She carries a
number of weapons, with flames flowing from her head, and a small tusk
protruding from her mouth.

DAKSHA YAGNA:

The Trinity quarrels continued into feud with Daksha, Brahma’s son. In Sati’s swayamvara, all gods were invited except Siva. Sati was madly in love with Siva and disconsolate to discover Shiva's absence. In despair, she threw the garland into the air and
calls upon Shiva to receive it. The Lord appeared and received it. Daksha was
forced to allow the marriage but invited quarrel. When Daksha entered the hall,
all rose except his father Brahma and his son-in-law, Siva. Brahma had no
difference but Daksha had earned his own disrespect out of the initial insult.
He declared to the assembly his low opinion of Shiva and denounced Him of
Auspiciousness. Having done so, Daksha plans his next move.

Daksha holds a horse sacrifice without Siva. This revenge was to miscarry. While all
the gods troop off to the sacrifice, Sati pleads the father. Daksha repeats the
strictures of the early assembly, upon which, in vindication Sati enters the
sacrificial fire and consumed by flames. Sati, Shiva’s love was gone and he was
devastated. An enraged Shiva tore a hair and created the fiercest warrior,
Virabhadra. His body was tall to reach the high heavens; he was as dark as the
clouds; he had a thousand arms; three burning eyes, fiery hair and he wore a
garland of skulls and carried terrible weapons. Mother Devi caused Bhadrakali to
arrive and provide Shakti energy. Thus Virabhadra and Bhadrakali were born of
the wrath of Siva and Shakti and personified their anger.

The Mahabaratha Book 12 Santi Parva: Mahadeva created from his mouth a terrible
Being whose very sight could make one's hair stand on its end. The blazing
flames that emanated from his body rendered him exceedingly awful to behold. His
arms were many in number and in each was a weapon that struck the beholder with
fear. . “I am known by the name of Virabhadra’’ and I have sprung from the wrath
of Rudra. This lady.who is my companion, and who is called Bhadrakali, hath
sprung from the wrath of the goddess.”

Virabhadra was ordered to destroy Daksha’s horse sacrifice. Virabhadra awaits instructions and this, according to Vayu Purana: "Lead my army against Daksha and destroy his sacrifice; fear not the Brahmanas, for thou art a portion of my very self".
'Spoil the sacrifice of Daksha'. Then the mighty Virabhadra, having heard the
pleasure of his lord, bowed down his head to the feet of Shiva; and starting
like a lion loosed from bonds, despoiled the sacrifice of Daksha, knowing that
this had been created by the displeasure of Devi. She too in her wrath, as the
fearful goddess Rudrakali, accompanied him, with all her train, to witness his
deeds.

As directed by Shiva, this ‘fire of fate’ scattered all the gods
and cut off Daksha’s head. Vishnu had a few roles to play here. According to
Skanda Purana, when Virabhadra confronted Vishnu, the former swallows his
chakra. That was a lesson for Vishnu to conduct himself wisely. The gods send
Vishnu to plead for Daksha’s life to complete the yagna favouring them. Next the
defeated Gods sent Brahma to Kailasa. There Brahma prays to Shiva and asks for
pardon. The all-merciful Shiva replaces Daksha’s burnt head with a goat’s head.
Shiva is invited to the yagna. There Daksha shows reverence and all the gods
salute Shiva. Thereafter Daksha becomes a great Shiva bhakta. Shiva tattva here
is Lord Shiva representing the Higher Self; Sati as Shakti representing the
Heart and Daksha representing the ego. Symbolism of losing your head is related
to destroying ego.

Shiva stormed into Daksha’s home and gave himself to insane grief. He retrieved Sati’s body from the embers and clasped her so lovingly. But a lifeless Sati in his arms makes Him emotionally violent and the rhythm of Thandava, encompassing the world seven times with Sati in his arms, makes the universe suffer. Vishnu had to put a stop to this, lest the frenzy of mourning has no meaning to his preserving status. He cuts up Sati’s body, the Shiva-lila that gave the 51 powerful Shakti peeths.

The Mahabaratha version makes it clear the Trinity rivalry making a lesser issue with Brahma than Vishnu’s race for supremacy. In Daksha’s sacrificial hall, Siva inspires
fear with his arrow offerings. He hurled the Pinaka, his blazing lightning
Trishula. This destroys the sacrifice which was held in honour of Vishnu and he
is struck in the breasts but it is hurled back in equal vigour. Battle flared
and as per myths Indra was trampled underfoot, Saraswathi’s nose was cut,
Mitra’s eyes was put out, Pushan’s teeth knocked off, Chandra was beaten, Agni’s
hands were cut off and the whole universe quaked.This was all halted when Brahma
intervened. Daksha then declares Shiva’s supremacy.

SYMBOLISM:

Virabhadra is not simply a murderous demon. Just as Shiva and destruction are an
essential part of the Trinity, as destroyer, Virabhadra, the Great Warrior,
symbolizes that within ourselves which has the power to overcome the prideful
ego - symbolized in stories by king Daksha; for the sake of the heart -
symbolized by Sati, Daksha's daughter and first wife of Lord Shiva. In the
Daksha episode, Shiva represents the Higher Self; Sati or Shakti represents the
heart and Daksha represents the ego. Thus the representation here is that the
Higher Self destroys the ego for the sake of the heart. Through compassion the
higher self forgives the ego but still withdrawals to remember the essence of
the heart.

Om Nama Shivaya.
Yogi Ananada Saraswathi

A prayer to Lord Vishnu from Gajendra the King of Elephants

10/3/2012

||श्री गजेन्द्र मोक्ष ||
|| Gajendra Moksha ||

~ ॐ नमो भगवते वासुदेवाय ~

“Gajendra Moksha” a prayer, addressed to Lord Vishnu by Gajendra, the King Elephant, is one of the most magnificent hymns of bhakti from the Bhagavat Mahapuran, embellished with the jnana and vairagya of the Upanishads. It is a legend from the 8th Skandha of Srimad Bhagavatam where Lord Vishnu comes down to earth to protect Gajendra (King Elephant) from the clutches of death of a Crocodile. The sto...ry runs as follows.

In one of the secluded valleys of Mount Trikota, which was surrounded by the Ocean of Milk and intersected by lakes and rivers of various sizes and shapes, there was a
nice garden which belonged to Varuna, the Lord of the oceans.Once a family of elephants, which inhabited the forest on the mountain, entered the garden led by their mammoth chief, Gajendra, and made it to a big lake in it to drink water and cool themselves. As soon as Gajendra dipped his feet in the lake, a crocodile clutched at one of his feet and started dragging him into the water. The cow-elephant and other fellow elephants seeing their leader in distress just pulled Gajendra forcibly. But they were unable to extricate him.As the noble King elephant and the crocodile fought on, pulling in and out, a thousand years elapsed, both yet alive and alert to the amazement of even the celestials.The long fierce tug-of-war left the unfortunate victim exhausted in body and spirit. When all hope of rescue faded away and death was staring at his face, Gajendra turned his thoughts to the Lord and recalled to his mind a hymn which he had learnt in his previous life as virtuous Pandya King and which he had forgotten in his present animal body. He recalled that hymn now with great feeling, praising the Lord for his many mercies and ended with a prayer to Him to listen to his cry of distress and save him.

:: GAJENDRA’S PRAYERS OF SURRENDER TO LORD VISHNU ::

   [Skandha 8 Chapter 3]

गजेन्द्र उवाच
shri-ganjendra uvachaGajendra said:

ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् ।
पुरुषायादिबीजाय
परेशायाभिधीमहि॥2॥
om namo bhagavate tasmai yata etac chid-atmakam

purushayadi-bijaya pareshayabhidhimahi -2

यस्मिन्निदं यतश्चेदं येनेदं
य इदं स्वयम्|
योऽस्मातपरस्माच्च परस्तं प्रपद्ये स्वयम्भुवम्।।३।।
yasminn idam yatash chedam yenedam ya idam svaya yo ‘smat parasmach cha paras
tam prapadye svayambhuvam -3

जिनके प्रवेश करने पर (जिनकी चेतना को
पाकर) ये जड शरीर और मन आदि भी चेतन बन जाते हैं, “ॐ” शब्द के द्वारा लक्षित तथा
सम्पूर्ण शरीरों में प्रकृति एवं पुरुष रुप से प्रविष्ट हुए उन सर्वसमर्थ परमेश्वर
को हम मन-ही-मन नमन करते हैं।।२।।
जिनके सहारे यह विश्व टिका है, जिनसे यह
निकला है, जिन्होंने इसकी रचना की है और जो स्वयं ही इसके रुप में प्रकट हैं-फिर भी
जो इस दृश्य जगत् से एवं उसकी कारणभूता प्रकृति से सर्वथा परे (विलक्षण) एवं
श्रेष्ठ हैं-उन अपने-आप-बिना किसी कारण के-बने हुए भगवान् की मैं शरण लेता
हूँ।।३।।
I salute the Supreme, Omnipotent Lord, who is denoted by the mystical syllable OM, who forms the bodies a prakriti, and dwells in them as purusha, the Self-efficient Lord, from whom this universe emanates, and in whom it lives, who is verily the universe itself, yet beyond it as its unmanifest cause.
*****

यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च
तत्तिरोहितम्।
अविद्धदृक् साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां
परात्परः।।४।।
yah svatmanidam nija-mayayarpitam kvachid vibhatam kva cha
tat tirohitamaviddha-drik sakshy ubhayam tad ikshate sa atma-mula
‘vatu mam parat-paraha – 4

अपनी संकल्प-शक्ति के द्वारा अपने ही स्वरुप
में रचे हुए और इसीलिये सृष्टिकाल में प्रकट और प्रलयकाल में उसी प्रकार अप्रकट
रहनेवाले इस शास्त्रप्रसिद्ध कार्य-कारण रुप जगत् को जो अकुण्ठित-दृष्टि होने के
कारण साक्षी रुप से देखते रहते हैं-उनसे लिप्त नहीं होते, वे चक्षु आदि प्रकाशकों
के भी परम प्रकाशक प्रभु मेरी रक्षा करें।।४।।
He is the unimpeded Awareness and the Witness of all, who by his own Maya (power) has established in Himself this universe, which is seen in its manifested condition and not-seen in its causal state by others, but is witnessed by Himself in both these conditions. He is the Self-conscious awareness, from whom all other centers of self-conscious awareness (Jivas) arise. I seek refuge in that Being, transcending all the highest human conceptions of Him.
*****

कालेन
पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु।
तमस्तदाऽऽसीद् गहनं गभीरं
यस्तस्य पारेऽभिविराजते विभुः।।५।।
kalena pancatvam iteshu kritsnasho
lokeshu paleshu cha sarva-hetushu
     tamas tadasid gahanam gabhiram yas
tasya pare ‘bhivirajate vibhuhu – 5

समय के प्रवाह से सम्पूर्ण लोकों के
एवं ब्रह्मादि लोकपालों के पंचभूतों में प्रवेश कर जाने पर तथा पंचभूतों से लेकर
महत्तत्त्वपर्यन्त सम्पूर्ण कारणों के उनकी परमकारणरुपा प्रकृति ही बच रही थी। उस
अन्धकार के परे अपने परम धाम में जो सर्वव्यापक भगवान् सब ऒर प्रकाशित रहते हैं, वे
प्रभु मेरी रक्षा करें।।५।।
When all the worlds and their illuminaries and protectors like Brahma had been dissolved or reduced to their primeval state by the power of Time and only the fathomless darkness or ignorance in the shape of the Unmanifest prevailed, at that time He, the Supreme Light of Consciousness shone undimmed over such darkness.
*****

न यस्य देवा ऋषयः पदं
विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम्।
यथा नटस्याकृतिभिर्विचेष्टतो
दुरत्ययानुक्रमणः स मावतु।।६।।
na yasya deva rishayah padam vidur jantuh
punah ko ‘rhati gantum iritum
     yatha natasyakritibhir vicheshtato
duratyayanukramanah sa mavatu – 6

भिन्न-भिन्न रुपों में नाट्य करने वाले
अभिनेता के वास्तविक स्वरुप को जिस प्रकार साधारण दर्शक नहीं जान पाते, उसी प्रकार
सत्त्वप्रधान देवता अथवा ऋषि भी जिनके स्वरुप को नहीं जानते, फिर दूसरा साधारण जीव
तो कौन जान अथवा वर्णन कर सकता है-वे दुर्गम चरित्र वाले प्रभु मेरी रक्षा
करें।।६।।
The spectators in a drama do not understand the identity of an actor because of his make up and diverse actions on the stage. So too, the Gods and the Sages do not comprehend Him, The Lord, who is disguised in His own Yoga Maya. How then an ordinary person, much less an animal like me, can understand or describe anything about His inscrutable ways? May that Lord, whom none knows, in truth and in reality, protect me!
*****

दिदृक्षवो यस्य
पदं सुमंगलं विमुक्तसंगा मुनयः सुसाधवः।
चरन्त्यलोकव्रतमव्रणं वने भुतात्मभूताः
सुह्रदः स मे गतिः।।७।।
didrikshavo yasya padam sumangalam vimukta-sanga
munayah susadhavaha
     charanty aloka-vratam avranam vane bhutatma-bhutah
suhridah sa me gatihi. – 7

आसक्ति से सर्वथा छूटे हुए, सम्पूर्ण
प्राणियों में आत्मबुद्धि रखने वाले, सबके अकारण हितू एवं अतिशय साधु-स्वभाव मुनिगण
जिनके परम मंगलमय स्वरुप का साक्षात्कार करने की इच्छा से वन में रहकर अखण्ड
ब्रह्मचर्य आदि अलौकिक व्रतों का पालन करते हैं, वे प्रभु ही मेरी गति हैं।।७।।

Let that Lord be my refuge, whom the sages, giving up all attachments for worldly attractions, wandering in the forests and performing incessant penances, search for.
*****

न विद्यते यस्य च जन्म कर्म वा न नामरुपे
गुणदोष एव वा।
तथापि लोकाप्ययसम्भवाय यः स्वमायया यः
तान्यनुकालमृच्छति।।८।।
na vidyate yasya cha janma karma va na nama-rupe
guna-dosha eva va tathapi lokapyaya-sambhavaya yaha sva-mayaya tany
anukalam ricchati – 8

जिनका हमारी तरह कर्मवश न तो जन्म होता है और न
जिनके द्वारा अहंकारप्रेरित कर्म ही होते हैं, जिनके निर्गुण स्वरुप का न तो कोई
नाम है न रुप ही, फिर भी जो समयानुसार जगत् की सृष्टि एवं प्रलय (संहार)-के लिये
स्वेच्छा से जन्म आदि को स्वीकार करते हैं।।८।।
He who has neither birth nor
actions to perform, neither name and form nor is subject to the Gunas of Prakriti, and yet assumes all these through His inherent power of Maya from time to time for the creation, preservation and dissolution of the universe - to that Supreme Being, I bow down !
*****

तस्मै नमः परेशाय
ब्रह्मणेऽनन्तशक्तये।
अरुपायोरुरुपाय नम आश्चर्यकर्मणे।।९।।
tasmai namah pareshaya brahmane ‘nanta-shaktayearupayoru-rupaya nama ashcarya-karmane – 9

उन अनन्तशक्तिसम्पन्न परब्रह्म परमेश्वर को नमस्कार
है। उन प्राकृत आकार रहित एवं अनेकों आकारवाले अद्भुतकर्मा भगवान् को बार-बार
नमस्कार है।।९।।
To Him, the Brahman, the formless, who, yet assumes infinite forms and performs amazing deeds, to that Supreme Being, I bow down!
*****

नम आत्मप्रदीपाय साक्षिणे परमात्मने।
नमो गिरां
विदूराय मनसश्चेतसामपि।।१०।।
nama atma-pradipaya sakshine paramatmanenamo giram viduraya manasash chetasam api.-10

स्वयंप्रकाश एवं सबके
साक्षी परमात्मा को नमस्कार है। उन प्रभु को, जो मन, वाणी एवं चित्तवृत्तियों से भी
सर्वथा परे हैं, बार-बार नमस्कार है।।१०।।
I bow down to the Lord who cannot be reached by speech or by the mind or by diverse mental faculties and who
remaining as a witness to all phenomena of the world, illumines it!

*****
सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्विता
नमः कैवल्यनाथाय
निर्वाणसुखसंविदे।।११।।
sattveno pratilabhyaya naishkarmyena vipashcita namah kaivalya-nathaya nirvana-sukha-samvide -11

विवेकी पुरुष के
द्वारा सत्त्वगुण विशिष्ट निवृत्तिधर्म के आचरण से प्राप्त होने योग्य, मोक्ष-सुख
के देने वाले तथा मोक्ष-सुख की अनुभूति रुप प्रभु को नमस्कार है।।११।।
I bow down to the Lord who is attainable by a wise man through purity of mind, to the Lord who is the bestower of final beatitude, who is Wisdom and Bliss.

*****

नमः शान्ताय घोराय मूढाय गुणधर्मिणे।
निर्विशेषाय साम्याय नमो
ज्ञानघनाय च।।१२।।
namah shantaya ghoraya mudhaya guna-dharmine nirvisheshaya samyaya namo jnana-ghanaya cha -12

सत्त्वगुण को
स्वीकार करके शान्त, रजोगुण को स्वीकार करके घोर एवं तमोगुण को स्वीकार करके मूढ-से
प्रतीत होने वाले, भेदरहित; अतएव सदा समभाव से स्थित ज्ञानघन प्रभु को नमस्कार
है।।१२।।
I bow down to the Lord who through assumption of three Gunas appears as calm and peaceful (due to absence of desire, greed, and anger), who is terrible (on account of destroying the wicked), who is devoid of all distinctions, who is without any modifications, remains same always and in all places and who is wisdom crystallized.
*****

क्षेत्रज्ञाय
नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे।
पुरुषायात्ममूलाय मूलप्रकृतये
नमः।।१३।।
ksetra-jnaya namas tubhyam sarvadhyakshaya sakshine purushayatma-mulaya mula-prakritaye namaha – 13

शरीर, इन्द्रिय आदि के
समुदायरुप सम्पूर्ण पिण्डों के ज्ञाता, सबके स्वामी एवं साक्षीरुप आपको नमस्कार है।
सबके अन्तर्यामी, प्रकृति के भी परम कारण, किंतु स्वयं कारण रहित प्रभु को नमस्कार
है।।१३।।
I bow down to the Lord who is the Knower of the field (body), who is presiding over and witnessing everything, who is the source of spirit and matter ( atman and prakriti) and who is the Original Being (Mula Prakriti).

*****

सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे।
असताच्छाययोक्ताय
सदाभासाय ते नमः।।१४।।
sarvendriya-guna-drashtre sarva-pratyaya-hetave asata cchayayoktaya sad-abhasaya te namaha -14

सम्पूर्ण इन्द्रियों
एवं उनके विषयों के ज्ञाता, समस्त प्रतीतियों के कारणरुप, सम्पूर्ण जड-प्रपञ्च एवं
सबकी मूलभूता अविद्यारुप के द्वारा सूचित होने वाले तथा सम्पूर्ण विषयों में
अविद्यारुप से भासने वाले आपको नमस्कार है।।१४।।
I bow down to the Lord, who is the perceiver of all organs of perception and their objects, who makes all
the concepts and precepts possible, whose true nature is made known by bestowing consciousness to the ego (I-sense) just as the   substance behind a shadow.
*****

नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय।

सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय।।१५।।
namo namas te‘khila-karanaya nishkaranayadbhuta-karanaya sarvagamamnaya-maharnavaya
namo‘pavargaya parayanaya -15

सबके कारण किन्तु स्वयं कारणरहित तथा कारण
होने पर भी परिणामरहित होने के कारण अन्य कारणों से विलक्षण कारण आपको बारम्बार
नमस्कार है। सम्पूर्ण वेदों एवं शास्त्रों के परम तात्पर्य, मोक्षरुप एवं श्रेष्ठ
पुरुषों की परम गति भगवान् को नमस्कार है।।१५।।
You are the cause of all the causes, but you yourself are not the effect of any cause. You are the wonderful
cause because the ordinary causes undergo change when they become the effects, but you produce the world without undergoing any change. You are the scriptures and you are the ocean into which all the scriptures flow. You are the bliss of salvation and the refuge of great souls. I bow down to you.
*****

गुणारणिच्छन्नचिदुष्मपाय तत्क्षोभविस्फूर्जितमानसाय।
नैष्कर्म्यभावेन
विवर्जितागमस्वयंप्रकाशाय नमस्करोमि।।१६।।
gunarani-cchanna-chid-ushmapaya
tat-kshobha-visphurjita-manasaya
naishkarmya-bhavena vivarjitagama
svayam-prakashaya namas karomi -16

जो त्रिगुणरुप काष्ठों में छिपे हुए
ज्ञानमय अग्नि हैं, उक्त गुणों में हलचल होने पर जिनके मन में सृष्टि रचने की
बाह्यवृत्ति जाग्रत् हो जाती है तथा आत्मतत्त्व की भावना के द्वारा विधि-निषेधरुप
शास्त्र से ऊपर उठे हुए ज्ञानी महात्माऒं में जो स्वयं प्रकाशित रहते हैं, उन प्रभु
को मैं नमस्कार करता हूँ।।१६।।
I bow down to you. who are the spiritual fire of consciousness which remains hidden in the fire-wood of prakriti’s gunas. When the equilibrium of gunas is disturbed, there arises in you the will to create. You shine by your own luster in the minds of those who having given up the scriptures and actions prescribed in them and keep themselves engaged in your contemplation.
*****

मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय
भूरिकरुणाय नमोऽलयाय।
स्वांशेन सर्वतनुभृन्मनसि प्रतीतप्रत्यग्दृशे भगवते बृहते
नमस्ते।।१७।।
madrik prapanna-pashu-pashu-vimokshanaya muktaya
bhuri-karunaya namo‘layaya
svamshena sarva-tanu-bhrin-manasi
pratita-pratyag-drishe bhagavatebrihate Namaste -17

मुझ-जैसे शरणागत
पशुतुल्य (अविद्याग्रस्त) जीव की अविद्यारुप फाँसी को सदा के लिये पूर्णरुप से काट
देने वाले अत्यधिक दयालु एवं दया करने में कभी आलस्य न करने वाले नित्यमुक्त प्रभु
को नमस्कार है। अपने अंश से सम्पूर्ण जीवों के मन में अन्तर्यामी रुप से प्रकट रहने
वाले सर्वनियन्ता अनन्त परमात्मा आपको नमस्कार है।।१७।।
I bow down to you who bless ignorant creatures like me by severing our binding fetters of ignorance; who are ever free yourself and ever- watchful in bestowing your mercy to save the devotees and who by an atom of yourself shine in all embodied beings as individualized self-consciousness without any mutilation to yourself as the Absolute Being and the Absolute Will.
*****

आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसंगविवर्जिताय।

मुक्तात्मभिः स्वह्रदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय।।१८।।

atmatma-japti-griha-vitta-janeshu saktair dushprapanaya
guna-sanga-vivarjitaya
muktatmabhih sva-hridaya paribhavitaya
jnanatmane bhagavate nama ishvaraya -18

शरीर, पुत्र, मित्र, घर,
सम्पत्ति एवं कुटुम्बियों में आसक्त लोगों के द्वारा कठिनता से प्राप्त होने वाले
तथा मुक्त पुरुषों के द्वारा अपने ह्रदय में निरन्तर चिन्तित ज्ञानस्वरुप,
सर्वसमर्थ भगवान् को नमस्कार है।।१८।।
I bow down to you who are the
embodiment of Pure consciousness and the Lord of all who, though indweller of
all, are difficult to approach by those who are attached to their own body, to
relations like wife, children, kith and kin, and to possessions like property
wealth etc. You are beyond the gunas of prakriti though functioning through
them and who are immediately perceived in the cavity of their hearts by those
who are free from ignorance.
*****

यं धर्मकामार्थविमुक्तिकामा
भजन्त इष्टां गतिमाप्नुवन्ति।
किं त्वाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो
विमोक्षणम्।।१९।।
yam dharma-kamartha-vimukti-kama bhajanta ishtam gatim
apnuvanti
     kim chashisho raty api deham avyayam karotu me‘dabhra-dayo
vimokshanam – 19

जिन्हें धर्म, अभिलषित भोग, धन एवं मोक्ष की कामना से
भजने वाले लोग अपनी मनचाही गति पा लेते हैं, अपितु जो उन्हें अन्य प्रकार के अयाचित
भोग एवं अविनाशी पार्षद शरीर भी देते हैं, वे अतिशय दयालु प्रभु मुझे इस विपत्ति से
सदा के लिये उबार लें।।१९।।
O Lord! You gave Dharma, Artha, Kama and Moksha
to those who seek them from you and even bestow them with final Bliss. You, who
are so merciful, may be pleased to liberate me from the grip of the crocodile
and also from the cycle of births and deaths.
*****

एकान्तिनो यस्य
न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः।
अत्यद्भुतं तच्चरितं सुमंगलं
गायन्त आनन्दसमुद्रमग्नाः।।२०।।
ekantino yasya na kanchanartham vanchanti ye
vai bhagavat-prapannaha
     aty-adbhutam tach-charitam sumangalam gayanta
ananda-samudra-magnaha – 20

जिनके अनन्य भक्त- जो वस्तुतः एकमात्र उन
भगवान् के ही शरण हैं- धर्म, अर्थ आदि किसी भी पदार्थ को नहीं चाहते, अपितु उन्हीं
के परम मंगलमय एवं अत्यन्त विलक्षण चरित्रों का गान करते हुए आनन्द के समुद्र के
गोते लगाते रहते हैं।।२०।।
Your devotees who take refuge in you do not ask
for anything except you. They are immersed in the ocean of bliss by singing
your glories and wonderful stories.
*****

तमक्षरं ब्रह्म परं
परेशमव्यक्तमाध्यात्मिकयोगगम्यम्।
अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं
परिपूर्णमीडे।।२१।।
tam aksharam brahma param paresham avyaktam
adhyatmika-yoga-gamyam
     atindriyam sukshmam ivatiduram anantam adyam
paripurnam ide – 21

उन अविनाशी, सर्वव्यापाक, सर्वश्रेष्ठ, ब्रह्मादि के
भी नियामक, अभक्तों के लिये अप्रकट होने पर भी भक्तियोग द्वारा प्राप्त करने योग्य,
अत्यन्त निकट होने पर भी माया के आवरण के कारण अत्यन्त दूर प्रतीत होनेवाले,
इन्द्रियों के द्वारा अगम्य तथा अत्यन्त दुर्विज्ञेय, अन्तरहित किन्तु सबके आदि
कारण एवं सब ऒर से परिपूर्ण उन भगवान् की मैं स्तुति करता हूँ।।२१।।
I glorify
that Imperishable Being, the Brahman, the overlord of Brahma and others, the
one who is not perceivable by the senses and the mind, the Being who is
attainable only by meditation, the Being who is subtle and infinite, the one
though closest to all but appears to be far to the ignorant, the one who is
ancient, without beginning or end and who is fully perfect.
*****

यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः।
नामरुपविभेदेन फलव्या च कलया
कृताः।।२२।।
yasya bramadayo deva veda lokash characharaha

nama-rupa-vibhedena phalgvya cha kalaya kritaha – 22

ब्रह्मादि समस्त
देवता, चारों वेद तथा सम्पूर्ण चराचर जीव नाम और आकृति के भेद से जिनके अत्यन्त
क्षुद्र अंश के द्वारा रचे गये हैं।।२२।
Brahma and the other gods, the
Vedas, living and non-living beings with varied names and forms are all made
out of a small part of the Supreme Being.
*****

यथार्चिषोऽग्नेः
सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत् स्वरोचिषः।
तथा यतोऽयं गुणसम्प्रवाहो
बुद्धिर्मनः खानि शरीरसर्गाः।।२३।।
yatharchisho‘gneh savitur gabhastayo
niryanti samyanty asakrit sva-rochishaha
     tatha yato‘yam guna-sampravaho
buddhir manah khani sharira-sargaha – 23

जिस प्रकार प्रज्वलित अग्नि से
लपटें तथा सूर्य से किरणें बार-बार निकलती हैं और पुनः अपने कारण में लीन हो जाती
हैं, उसी प्रकार बुद्धि, मन, इन्द्रियाँ और नाना योनियों के शरीर-यह गुणमय प्रपञ्च
जिन स्वयंप्रकाश परमात्मा से प्रकट होता है और पुनः उन्हीं में लीन हो जाता
है।।२३।।
As the sparks of a fire or the shining rays of the sun emanate
from their source and merge into it again and again, the mind, the
intelligence, the senses, the gross and subtle material bodies, and the
continuous   transformations of the different modes of nature all emanate from
the Lord and again merge into Him.
*****

स वै न
देवासुरमर्त्यतिर्यङ् न स्त्री न षण्ढो न पुमान् न जन्तुः।
नायं गुणः कर्म न
सन्न चासन् निषेधशेषो जयतादशेषः।।२४।।
sa vai na devasura-martya-tiryan na
stri na sandho na puman na jantuhu
     nayam gunah karma na san na casan
nishedha-shesho jayatad ashesaha – 24

वे भगवान् वास्तव में न तो देवता
हैं, न असुर, न मनुष्य हैं न तिर्यक् (मनुष्य से नीची-पशु, पक्षी आदि किसी) योनी के
प्राणी हैं। न वे स्त्री हैं न पुरुष ऒर न नपुंसक ही हैं। न वे ऐसे कोई जीव हैं
जिनका इन तीनों ही श्रेणियों में समावेश न हो सके। न वे गुण हैं न कर्म, न कार्य
हैं न तो कारण ही। सबका निषेध हो जाने पर जो कुछ बच रहता है, वही उनका स्वरुप है और
वे ही सब कुछ हैं। ऐसे भगवान् मेरे उद्धार के लिये आविर्भूत हों।।२४।।
That
Lord is certainly not a Deva or Asura or a human being or a beast or a male or
a female or of neuter gender. He is neither an attribute nor an action, neither
cause nor effect, neither a being (sat) nor a non-being (asat) He is what
remains after everything has been negated (neti, neti) and constitutes all. May
all glories go to Him!
*****

जिजीविषे नाहमिहामुया
किमन्तर्बहिश्चावृतयेभयोन्या।
इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य
मोक्षम्।।२५।।
jijivishe naham ihamuya kim antar bahish
chavritayebha-yonya
   icchami kalena na yasya viplavas
tasyatma-lokavaranasya moksha – 25

मैं इस ग्राह के चंगुल से छूटकर जीवित
रहना नहीं चाहता; क्योंकि भीतर ऒर बाहर-सब ऒर से अज्ञान के द्वारा ढके हुए इस हाथी
के शरीर से मुझे क्या लेना है। मैं तो आत्मा के प्रकाश को ढक देने वाले उस अज्ञान
की निवृत्ति चाहता हूँ, जिसका कालक्रम से अपने-आप नाश नहीं होता, अपितु भगवान् कि
दया से अथवा ज्ञान के उदय से होता है।।२५।।
I have no desire to live on in
this world. Of what use is life in this elephant body wherein veils of
ignorance hide the spiritual vision both from within and without? It is not
from the crocodile threatening my life that I pray for release, but from this
obstructive screen of ignorance hiding the awareness of my spiritual self - an
unhelpful veil that Time cannot undo but only illumination can. For, Time will
put an end to the physical body but not to ignorance which persists till your
grace removes it.
*****

सोऽहं विश्वसृजं विश्वमविश्वं
विश्ववेदसम्।
विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम्।।२६।।
so‘ham
vishva-srijam vishvam avishvan vishva-vedasam
     vishvatmanam ajam brahma
pranato‘smi param padam – 26

इस प्रकार मोक्ष का अभिलाषी मैं विश्व के
रचयिता, स्वयं विश्व के रुप में प्रकट तथा विश्व से सर्वथा परे, विश्व को खिलौना
बनाकर खेलने वाले, विश्व में आत्मारुप से व्याप्त, अजन्मा, सर्वव्यापक एवं
प्राप्तव्य वस्तुओं में सर्वश्रेष्ठ श्रीभगवान् को केवल प्रणाम ही करता हूँ-उनकी
शरण में हूँ।।२६।।
Now, fully desiring release from material life, I bow
down to Him, who is the creator of the universe, who is Himself the form of the
universe and who is nonetheless transcendental to this cosmic manifestation for
whom the world is a toy, an object of sport, who is the soul of the universe,
who is unborn, all pervading and the Supreme Being, Brahman.
*****

योगरन्धितकर्माणो ह्रदि योगविभाविते।
योगिनो यं प्रपश्यन्ति योगेशं तं
नतोऽस्म्यहम्।।२७।।
yoga-randhita-karmano hridi yoga-vibhavite

yogino yam prapashyanti yogesham tam nato‘smy aham – 27

जिन्होंने
भगवद्भक्तिरुप योग के द्वारा कर्मों को जला डाला है, वे योगी लोग उसी योग के द्वारा
शुद्ध किये हुए अपने ह्रदय में जिन्हें प्रकट हुआ देखते हैं, उन योगेश्वर भगवान् को
मैं नमस्कार करता हूँ।।२७।।
I bow down to that Lord of Yoga, who is seen in
the core of the heart by the yogis who have purified and freed themselves from
the agitations of past karma by practicing bhakti.
*****

नमो
नमस्तुभ्यमसह्यवेगशक्तित्रयायाखिलधीगुणाय।
प्रपन्नपालाय दुरन्तशक्तये
कदिन्द्रियाणामनवाप्यवर्त्मने।।२८।।
namo namas tubhyam asahya-vega-
shakti-trayayakhila-dhi-gunaya
   prapanna-palaya duranta-shaktaye
kad-indriyanam anavapya-vartmane – 28

जिनकी त्रिगुणात्मक
(सत्त्व-रज-तमरुप) शक्तियों का रागरुप वेग असह्य है, जो सम्पूर्ण इन्द्रियों के
विषयरुप में प्रतीत हो रहे हैं, तथापि जिनकी इन्द्रियाँ विषयों में ही रची-पची रहती
हैं- ऐसे लोगों को जिनका मार्ग भी मिलना असम्भव है, उन शरणागतरक्षक एवं अपार
शक्तिशाली आपको बार-बार नमस्कार है।।२८।।
You have formidable strength. The
force of your three kinds of energy - sattva, rajas and tamas, is irresistible.
You are the protector of those who take refuge in you. You manifest yourself as
the objects of the senses. You are unapproachable by those who are unable to
control their senses. I bow down to you again and again.
*****

नायं
वेद स्वमात्मानं यच्छक्त्याहंधिया हतम्।
तं दुरत्ययामाहात्म्यं
भगवन्तमितोऽस्म्यहम्।।२९।।
nayam veda svam atmanam yach-chaktyaham-dhiya
hatam
     tam duratyaya-mahatmyam bhagavantam ito‘smy aham – 29

जिनकी अविद्या नामक शक्ति के कार्यरुप अहंकार से ढके हुए अपने स्वरुप को यह जीव जान
नहीं पाता, उन अपार महिमावाले भगवान् की शरण आया हूँ।।२९।।
I offer my
respectful obeisance to that Supreme Being, whose Yoga Maya creates the
ego-sense which hides the real Self from all in the world and whose glory and
power are endless.
*****

:: Salvation of Gajendra ::

When
the King Elephant, Gajendra, thus invoked the DIVINE, without any form or
particular attributes, none of the Deities like Brahma and others, who are
conscious about their forms, characteristics etc.did not go to the rescue of
the elephant. It was Sri Hari who includes in Himself all the deities, who came
to the scene. Seeing Sri Hari on His vehicle Garuda, with discus in hand, the
elephant plucked a lotus flower with his trunk and lifted it up and said
“Narayana, Precepptor of all, Bhagavan, You, endowed with all powers and
excellences, I bow down to you.”.

Alighting from Garuda, Bhagavan
dragged the elephant out of water and killed the crocodile with the discus in
the presence of all Celestials who showered flowers on the Bhagavan.
(8.3.30-33)

Gajendra, in his previous life was a great devotee of Sri
Hari called Indradyumna who was also a great king. One day, when Indradyumna
was busy with his austerities, the great Sage Agastya, came to visit the king.
Indradyumna did not notice the sage. This enraged Agastya who cursed the king
to become an elephant in his next birth. Indradyumna was soon born as an
elephant. But as a result of his worship of Sri Hari, he had his memory
restored at the last moment of his current life which enabled him to pray Sri
Hari to get himself released from the clutches of the crocodile.

The
crocodile, who was none but a leading Gandharva by name HuHu, turned into that
form under the curse of a sage, now attained freedom from the curse by the
Lord’s touch and became a beautiful Gandharva. He sang in praise of the Lord,
who freed him from all the sins,

:: Conclusion ::

Thus was
the King Elephant released and given a place among the Lord’s attendants. Sri
Hari told the King: “Whoever glorifies me early in the morning everyday, with
this Stotra which you sang, will be freed from all sins and I will grant them a
pure understanding before the end of their lives.” With these words Mahavishnu,
the Prime Mover of all the senses, sounded His divine conch and ascended His
Garuda vehicle to depart. The salient point to note in the whole hymn is the
following appeal of Gajendra to The Lord. “I am not asking you to save me from
the clutches of the crocodile, or that I should survive this attack! I am aware
that I not only have a body of an elephant but also a fat mind of an elephant!
What is the use of keeping this life? I want to be liberated from my Ignorant
Mind which hides the resplendent soul! I can only be saved by Your Grace!”

श्री मद्भागवत के अष्टम स्कन्ध में गजेन्द्रमोक्ष की कथा है। द्वितीय अध्याय
में ग्राह के साथ गजेन्द्र के युद्ध का वर्णन है, तृतीय अध्याय में गजेन्द्र कृत
भगवान् के स्तवन और गजेन्द्रमोक्ष का प्रसंग है और चतुर्थ अध्याय के गज-ग्राह के
पूर्वजन्म का इतिहास है। श्रीमद्भागवत में गजेन्द्रमोक्ष-आख्यान के पाठ का
माहात्म्य बतलाते हुए इसको स्वर्ग तथा यशदायक, कलियुग के समस्त पापों का नाशक,
दुःस्वप्ननाशक और श्रेयःसाधक कहा गया है। तृतीय अध्याय का स्तवन बहुत ही उपादेय है।
इसकी भाषा और भाव सिद्धान्त के प्रतिपादक और बहुत ही मनोहर है।
स्वयं भगवान् का
वचन है कि ‘जो रात्री के शेष में (ब्राह्ममुहूर्त के प्रारम्भ में) जागकर इस
स्तोत्र के द्वारा मेरा स्तवन करते हैं, उन्हें मैं मृत्यु के समय निर्मल मति (अपनी
स्मृति) प्रदान करता हूँ’।

ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय ।।
मृत्योर्मामृतं गमय । ॐ शान्ति शान्ति शान्ति ।।

Om asato maa sadgamaya.
Tamaso maa jyotir-gamaya. Mṛityor-maa-mṛitan gamaya. Om shaantiḥ shaantiḥ
shaantiḥ.

Reference:
1. Srimad Bhagavata (2nd Volume) - Swami
Tapasyananda
2. Srimad Bhagavatam - Swamy Srikrishna Das

- from the desk of Sudeshna Chakraborty Pandit

6 schools of Vedic Philosophy - all are intertwined leading only to Mastery!

10/2/2012

SIX SCHOOLS OF VEDIC PHILOSOPHY

Indian philosophy is divided into six āstika (Sanskrit: "orthodox") schools of thought or darśanas "views"), which accept the Vedas as supreme revealed scriptures. Three other nāstika ("heterodox") schools do not accept the Vedas as authoritative. The āstika
schools are:

1. Nyaya or logics

2. Vaisheshika, an empiricist school of atomism

3. Sankhya, a theoretical exposition of mind and matter

4. Yoga, a school emphasizing meditation closely based on Samkhya

5. Mimamsa, an anti-ascetic and anti-mysticist school

6. Vedanta, the logical conclusion to Vedic ritualism, focusing on mysticism.
------------

The nāstika schools which
do not accept the authority of Vedas are:
1. Buddhism
2. Jainism
3. Cārvāka
-------------------

The exact dates of formalizing the six systems are not known, as the studies were originally purely oral, since writing had not yet been created. However, estimates generally range from about 2,000-3,000 or more years ago. The absence of clear dates is also explained as coming from the fact that the practitioners were so focused on the timeless quality of higher truths that they simply didn't care to record dates.

In Hindu history, the distinction of the six orthodox schools was current in the Gupta period "golden age" of Hinduism. With the disappearance of Vaisheshika and Mimamsa, it was obsolete by the later Middle Ages, when the various sub-schools of Vedanta (Dvaita "dualism", Advaita Vedanta "non-dualism" and others) began to rise to prominence as the main divisions of religious philosophy. Nyaya survived into the 17th century as Navya Nyaya "Neo-Nyaya", while Samkhya gradually lost its status as an independent school, its tenets absorbed into Yoga and Vedanta

Nyaya
Founder :Gautama Focus:
Valid knowledge through Logical Reasoning

The philosophical system of Nyaya accepts four Pramanas or valid means of acquiring knowledge. They are Pratyaksha (perception), Anumama (inference), Upamana (comparison) and Shabda (verbal testimony). Nyaya, like many other systems of philosophy aims at the attainment of liberation. According to them the attainment of Moksha which they call ‘Apavarga’ is the highest goal of human life. All other systems of Indian philosophy draw on this process.

Vaisheshika
Founder:Kannada
Focus:Physical sciences

This school discusses seven major topics: substance, quality, action, generality, uniqueness, inherence and non-existence. This school is called Vaisesika because it considers, uniqueness, as an aspect of reality and studies it as a separate category. Under the topic of substance, it deals with the physics and chemistry of the body and the universe. The theory of atomic structure was established by this school. Its practical teaching emphasizes dharma, the code of conduct that leads man to worldly welfare and to the highest goal of life.

Sankhya
Founder :Kapila Focus: Explains nature Of Creation

Sankhya comes from samyag akhyate, which literally means that which explains the whole .It does not believe in the existence of god. Samkhya is a dualistic philosophy that believes in the coexistent and interdependent realities, conscious Purusha and unconscious Prakrti.

Purusha is ever pure, wise and free but it becomes a
subject of pain and pleasure when it identifies itself with Prakrti. Prakrti is the material cause of the universe and is composed of three gunas “ sattva, rajas and tamas that correspond to light, activity and inertia respectively. The state in which the gunas are in equilibrium is called Prakrti but when disturbed the state is called Vikrti. Disturbance of the equilibrium of Prakrti produces the material world, including the mind, which is supposed to be the finest form of material energy. Samkhya philosophy explains the dynamics of the body and nature of mind. It is the mother of mathematics as well as Ayurveda and is indeed the very basis of Eastern philosophy.

Yoga
Founder :Patanjali
Focus:Practical methods for direct experience

Although Yoga philosophy was known even in the Vedic and pre-Vedic periods, it was not formally systematized until it was codified by Patanjali in about 200 BC. The Yoga Sutras contain 196 aphorisms, which are divided into four sections. Yoga studies all aspects of human personality and teaches one how to control the modifications of the mind through practice of meditation and detachment and surrender to higher
consciousness. It prescribes a holistic system of practice beginning with the yamas and niyamas (ethical and behavioral codes) and proceeding through the asanas (physical postures), pranayama (breathing exercises), pratyahara (control of senses), dharana (concentration), dhyana (meditation) and culminating in samadhi. In this system the individual self is the seeker and pure consciousness is the ultimate reality that he finds within. Practicality is the main feature of this system.

Mimasa

Founder: Jaimini Focus: Rituals, Worship and Ethical conduct

It provides a comprehensive method for interpreting and understanding the underlying meaning of the Veda. Ithas a detailed philosophy related to ritual, worship and ethical conduct, which developed into the philosophy of karma.The Mimamsa Darshana believes firmly in the performance of rituals and supports the view that the body is perishable but the soul survives even after the death of the body and it reserves the right to enjoy the fruits of the rituals in heaven.

The school firmly believes in the preservation of the effect or the fruits of the rituals by a remarkable power Mimamsa strictly is of the opinion that whatever we do in our life are not dreams or illusion but are real.One of the most important observations made by the Purva Mimamsa system of philosophy is that there is no need for the existence of God to create the world. This is because of the fact that all the material needed for the formation and the creation of the world are available eternally. Hence Mimamsa does not speak about the existence of God. Performance of daily duties or the Nitya Karmas is the ultimate goal of man. This school is foremost in the analysis of sound and mantra.

Vedanta
Founder :Veda Vyasa
Focus: Contemplative self-inquiry

Vedanta was taught and practiced by the sages of the Vedas and Upanishads and was handed over through a long line of sages.Until the time of Sankara, Vedanta was mainly transmitted through oral tradition but sometime between the 6th and 8th centuries a.d. Sankara reorganized the system of this monistic school of thought. After him numerous teachers wrote commentaries on the Brahma Sutras, interpreting it in various
ways and thus establishing various schools within the single system of Vedanta.

The major schools of Vedanta are Advaita (nondualistic), Dvaita (dualistic), Dvaitadvaita (both dualistic and non dualistic), Visistadvaita (qualifies nondualism) and Visuddhadvaita (pure non-dualism).

Of these schools Sankara's Advaita,Madhvacharya's Dvaita and Ramanuja's Visistadvaita are the most important. The main teachings of Vedanta is that self-realization is the actual goal of life. Vedanta philosophy and practice provides contemplative methods of self-inquiry leading to the realization of one's true nature, that which is not subject to death, decay, or decomposition. A major key of these practices is contemplation on the Mahavakyas. The teachings of Vedanta are best captured in the books of the Upanishads.

Ganapathi Tantra

10/2/2012

|| Ganapati Tantra ||

kAraNaparachidrUpAyai namaHvAgvAdinyai namaH

नीलाब्ज-दाडिमी-वीणा-
शलीगुञ्जाक्षसूत्रकम् |

दधदुच्छिष्टनामायं
गणेशः पातु मेचकः ||
...

*************************************
* In SrIvidyArNava tantra by Sri vidyAraNya, It is clearly mentioned that the ucciSta gaNapati upAsana will be effective only by the vAmAcAra methods.

*************************************
Srividyarnava is a compilation attributed to Sri Vidyaranya, like other works such as sadAchAradIpikA etc.
Neither is it a Tantra nor a pramANa by itself. It is a compilation from various Tantras and other compilations, believed to be a work of Sri Vidyaranya. Again, not all accept this to be a genuine work of Vidyaranya. Also, in this compilation, Vidyaranya quotes from a certain Tantra [meru if I remember] which says ucchiShTa gaNeshopAsanA is effective only through the mode of vAmAchAra. This, is the opinion of one Tantra. But if that Tantra alsone serves as pramANa universally for every aspect of ucchiShTa gaNeshopAsanA, I am afraid not! There are various Tantras, like trikUTA rahasya, which vehemently declare the futility of srividyopAsanA, when practiced in modes other than uttara kaula.

Now, if one were to accept this sole pramANa, daksha/samayAchara-s would need to be `trashed'. Thus, one cannot pick some quote from some Tantra out of context and use that as the `catch-all pramANa' for ucchiShTa gaNeshopAsanA. Moreover, these Tantras, which are vAma-para tantras, by stating that ucchiShTa gaNeshopAsanA is possible only through vAma mArga, are glorifying vAmAchAra and ucchiShTa gaNeshopAsanA and that alone is the intent behind this statement. Literal interpretation in this case, ignoring other pramANa-s, cannot be the right approach here.

uDDAmareshwara tantra, in several chapters, describes the special mode of worship of Sri ucchiShTa gaNesha, as taught by Sri Adi Dakshinamurti to Sanaka and others. Also, baDabAnala tantra lists the 37-lettered mantra of ucchiShTa gaNesha as one of the seven mokShaprada mantras while describing the fifteenth AvaraNa of kAdi krama tantra.

Apart from scriptures, the AcharaNa of satpuruShas and saints is a valid pramANa as well, as shamkha and likhita point out. We have had the glorious history of H H Sringeri Acharyas, the kAnchi paramAchArya, Sri Tanjore Sundaresha Sharma, Brahmasri Chidanandanatha and others who have practiced this mode of upAsanA and achieved Siddhi, which as clearly stated in uDDamareshwara tantra to be the goal
of ucchiShTa gaNeshopAsanA, is swaswarUpa darshana.So, the statement that ucchiShTa gaNeshopAsanA is purely vAmAchAra is baseless.

*************************************
* When any one approaches his guru for the first time, his intention would be in pursuit of the supreme god and mOkSha. The guru who is "swrUpa nirUpaNa hEtuh" is initiating with a mantra of some dEvata or dEva. This is because one should not/can not say any thing about god in an establishing voice. "kaula pratiShTam na kuryAt"

*************************************
The quote, na kaula pratiShThAm kuryAt, from kaulopanishad, simply means this: indescriminate preaching of the kaula doctrine is not permissible. The celebrated commentator bhAskararAya
says:yadi kashchinnyAyopanyAsanipuNaH kaulaM sannyAyaireva sthApayituM kShameta so.api nemaM mArgaM pratiShThApayet, pRakaTyabha~NgApatteH | ata eva
etat shAstraviShaye granthakArasyApi kaulapratiShThArUpatvena tatrApi
niShedhapravR^ittyA sAmpradAyikAnAM katipayAmshAnAM aprakaTanAya gurumukhAdeva
j~neyamiti tatra tatra lekhaH sa~NgacChate |

The intent of this pharse becomes clear from the above interpretation. So, what is the basis for the
interpetation of the above verse as referring to anything regarding paramAtman or Atma swarUpa?

*************************************
* I dont understand how can any other god can give any one the 'mOkSha', when there is Siva and nArayaNa who are considered to be the sole distributors of mOkSha?

Please don't believe any of these gods. They will always be saying nonsensical promises. Trash every thing.
*************************************
What is the basis for your statement? Are not Aditya, ambikA and gaNesha as much of saguNa mUrtis of the one brahman as shiva and nArAyaNa? Cannot chitta suddhi required for the assimilation of jnAna be obtained by worshipping any one of these forms with devotion? If not, gaNesha, mudgala, pAdma, bhaviShyottara and
other purANas, which are explicit pramANas in this regard, are proved false. There seems to be deep confusion regarding the mode of upAsanA and adhikAra bheda. If every tom, dick and harry were eligible for swaswarUpAnusandhAna, then what was the need for saguNa/pratIkopAsanA or Srividya Upasana or bahiryAga upAsanA? Also, when speaking practically, we need to clearly distinguish between Atma vichAra and upAsana, the latter being the sopAna leading to tattva vichAra.

jIvamukhyapranalinganneti chet na upasatraividhyat asritatvadiha tadyogat -says bAdarAyaNa in his Sutra (1.1.31). From an understanding of this Sutra and its relevant commentary, it becomes established that upAsanA is a mental process or activity. Every upAsanA, including Srividya or ucchiShTa gaNeshopAsanA, are valid paths of worshipping saguNa brahman, and hence can be called as paths `leading' to mokSha. So, how can forms of saguNa brahman like shrI lalitA or shrI ucchiShTa gaNesha be `trashed'. If the scriptures promise `mokSha' by worship of these forms resulting in chitta shuddhi and eventually by tattva vichAra, why should the claim be doubted? If `these' gods cannot be believed, saguNa/pratIkopAsanA would be meaningless. shAstra clearly states, sAdhakAnAm hitArthAya brahmaNo rUpa kalpanA. Though the limitation of saguNa mUrtis is quite established, during the stage of saguNopAsanA, the bhAva of the upAsaka cannot be: "Ok, this form of God is not really the truth! It is only after I strip him of names and forms [of which I am not really capable now! Or else why would I indulge in any kind of upAsanA at all instead of relying solely on tattva vichAra?] that I can really extract mokSha out of him/her/it". Can any upAsaka progess in his upAsanA without a firm belief in his upAsya devata as being all-powerful and filled with anata kalyANa guNas? And would upAsanA lacking such bhAvanA lead one anywhere?And which shiva and nArAyaNa are we talking of here? By saying shiva AND nArAyaNa, it
seems that the reference here is to two `separate' saguNa mUrtis. How are these two particular mUrtis capable of giving jnAna when other mUrtis cannot?

*************************************
* The u. gaNesha worship originally has its origins with gANapatya-s. Please see the following note by a
acquaintance of mine. Notes in bracket are mine.

------------------------------------
"The next great Acharya of the sect(gANapatya sect) was herambasuta, who founded the heterodox vAmAchara cult of gaNapati worship. They worship the form of gaNapati termed ucchiShTa gaNapati. He is mediated in a form, which may be viewed by many uninitiated modern Hindus and others as being very obscene."

-----------------------------------
Apparently these are not shrIvidya upAsaka-s but worship u.gaNesha. So where does the shrIvidya requirement come from?
*************************************
Srividya is really a big umbrella. We have shrIvidyA dakShiNAmUrti, we have shrIvidyA rAjagopAla, and we
have shrIvidyArupI ucchiShTa gaNesha. Even mahAgaNapati has been adopted in a Srividya-compatible form by Acharyas like Haradutta, who propagated vAnchA kalpalatA mode etc. Like stated earlier, the pramANa for this particular form of upAsanA is uDDAmareshwara Tantra. Yes, whatever is stated [regarding heterodox
vAmAchAra etc.] is generally the *popular* way he is worshipped, but is it correct to assume that is the `only' way? ucchiShTa gaNesha, as explained in the phala sruti of ucchiShTa gaNesha mAlA mantra of rudra yAmala is worshipped as a brahmachAri, as with a consort, as one's own self etc., based on the qualification of the upAsaka. Also, he is worshipped as a pischAcha, yakSha, gaNa, rudra, gaNapati and ultimately as prakAsha-vimarsha samarasa swarUpa, again based on the qualification of the upAsaka. The last form, taught secretly
from Guru to Shishya in dakShiNAmUrti sampradAya, insists of pUrNAbhiSheka before undertaking this advanced form of upAsanA. The qualification for undertaking this upAsanA is stated as: ramAdiShoDashIyuktaH dwAtrimshanmantrapAragaH. Here, Sri Lalita is visualised as Sri ucchiShTa
mahAgaNapati and Sri Kameshwara as Sri Nila Saraswati. Also, the ucchiShTa pAduka peculiar to this form of upAsanA is called mahA mahA pAdukA or dakShiNAmUrti pAdukA. So, there is the gANapatya aspect and there is the Srividya aspect to ucchiShTa gaNeshopAsanA. The requirement is *true* in the case of Srividya aspect, both by shAstra pramANa and sampradAya.

*************************************
* If mokSha is what the sAdhaka desires there is no need to go this far and he has better things to do. Ex:
Studying the shankara bhAShya-s and doing some serious AtmavichAra. Hence above statements are inaccurate IMHO. One doesn't need to specifically worship u.gaNesha to achieve mokSha.
*************************************
This again takes us back to the basic question of adhikAra bheda. If everyone were capable of tattva vichAra, where was the need for upAsanA at all? And all those who study bAdarAyaNa's sUtra and debate endlessly would get enlighetend. The Acharyas would not insist on upAsanA or bhakti if that were the case. So, sopAna
krama is the only asnwer for most. mokSha can be attained by worshipping any form sincerely in the sense that chitta shuddhi, a pre-requisite for tattva ichAra as also the ShaT sampatti can be accomplished through such upAsanA. However, certain upAsanA modes have been found to be *more* effective by AchAryas and hence have recommended those to their disciples. shrIvidyA can be quoted as an example. Apart from `secular', `text book' statements such as `all paths are same', `all lead to the same god' etc., the energies associated, the
time required for progress etc. are distinct. Of course, this is assuming that the sAdhakA is hypothetically a sincere one with all the required lakShaNas. Like jaggery can be described only by the one who has eaten it, the differneces between these various modes can only be realised by one who has practically gonethrough it. Rest can only be hypothetical. By experience, an ucchiShTa gaNapati upAsaka can vouch for how the movement of kuNDalini is rapid, blissful and foceful when compared to what is stimulated by other mantras. Yes, this is not
the only way to mokSha but its validness as a tool for mokSha need not be disputed. One should observe that most Tantras describe along with other mantras, this particular set of mantras as kShipra siddhi prada. Though what is `siddhi' is something debatable, uDDAmareshwara Tantra, which discusses the Vedantic aspect of ucchiShTa gaNesha as the only true aspect, calls the entire set of chapters, `kShipra siddhi paTala'.

*************************************
* Undoubtedly this is an elevating interpretation. It gives a glimpse of the vedAntic(which is really a great
thing)mind of the interpreter.I personally like to know if there is any
textual basis or atleast a traditional(sAmpradAya) basis for interpreting like
above.There seems to be a trend where everything has to be interpreted
along vedAntic lines regardless of whether the texts warrant such an
interpretation or not. There is no need to mix things as there is enough
confusion already.
*************************************
Yes, kAdi dakShiNAmUrti krama tantra insists, as detailed in uDDAmareshwara and baDabAnala
Tantras, on abheda between Srividya and ucchiShTa gaNeshopAsanA, in many ways.
It establishes unity between Srichakra and ucchiShTa gaNesha mantradwaya, abheda
between mUrtis of ucchiShTa gaNesha and Sri Lalita, aikya between navachakra -
navAvaraNa - mantradwaya - Sridevi - Sriguru and upAsaka. The `avashiShTa'
brahma vastu after the nAma and rUpa are dissolved, which is the prakAsha
vimarsha samarasa swarUpa called Brahman or Sri Guru, is described as the
swarUpa of ucchiShTa gaNesha. Again, the pramANa here is both shAstra and
sampradAya. The same is described in guhya sahasranAma as utkR^iShTa shiShTa
sadvastu, commented upon by H H Sri Sri Sacchidananda Shivabhinava Nrsimha
Bharati Swamigal of Sringeri Sharada Peetham, faithfully recorded not only by
Brahmasri Chidanandanatha of Guhananda Mandali, but also by Sri Balaganapati
Bhatta, AshthAna vidwAn of Sringeri Sharada Peetham who was initiated into this
upAsana by H H Acharya himself. One can also refer to the kriti in
kAsIrAmakriyA, ucchiShTa gaNapatau, by Sri Muttuswami dikshitar, where he
describes Lord thus: sacChabdavAchAswaRupiNi shabalIkrtabrahmaswarUpiNi
chicchaktispUrtiswarUpiNi chidAnandanAthaswarUpiNi [in Venkataramana Iyer's
version, it is chidAnandanAda swarUpiNi, also the version adopted by pAtti
(DKP)].

The method of identification with Lord is taught through identification of:

1. Atman - Guru and Lord
2. Srichakra and 37/32 lettered vidyas
3. Mahashodashi and Srichakra
4. Mahashodashi and 37/32 lettered vidyas
5. Mahashodashi and Navachakras of the body
6. 32/37 lettered vidyas and Navachakras
7. Ucchishta Maha Guru Paduka with Srividya
- Srimata - Srichakra - Sriguru and Sri Ganapati

This identification is described as Aikya Saptaka by Sarvamula Guru Sri Adi Dakshinamurti to SanakAdi
Panchaka.

Also, I see vedAntic interpretation of upAsanA, while not deviating from it in essence by `trashing' saguNa swarUpa as useless, to be helpful and rather the right approach. It keeps one grounded, enculcates
vairAgya and keeps reminding one of the need for AtmAnusandhAna when ready and brahmAvApti as the only goal of upAsanA.

*************************************
* The modaka or tAmbUla offered to the devata should be eaten and japa done without cleaning the mouth. Trying to fit it in above view of uchChiShTa will just get complicated here. Let us also not forget the context of the statement.

*************************************
As stated earlier, the rites and rituals prescribed vary based on the approach of the aspirant. This is what is
prescribed in one Tantra, and for that mantra of ucchiShTa gaNesha which is not
associated with Srividya. But how can this be the only approach to ucchiShTa
gaNeshopAsanA? Moreover, the same Tantra which describes these also states that
there are absolutely no rules for ucchiShTa gaNeshopAsanA [in the mantroddhAra
chapter of rudrayAmala, which is one of the parishishTas of the pUrva
tantra]
H H Paramacharya blessed Kalakkad Ramanarayanan with initiation into this secret form of upAsanA:

A saint whose realization can be compared only to Ramana – Sri Tanjavur Sundaresha Sharma - was another great exponent of this Vidya, honored by H H Acharya of Sringeri as 'Upasaka Shiromani'.

There is absolutely no need to justify the authenticity of this mode of upAsanA
but I thought this would help the initiated upAsakas in getting all their doubts
cleared. Finally, while delaing with upAsaka dharma, the Sruti says: lokAnna
nindyAt. The Sutra also recommends, sarvadarshanAnindA. upAsaka who does not
follow these cannot be called an upAsaka and those who are non-initiates have no
authority/adhikAra in discussing modes of upAsanA due to lack of
eligibility.
Vedam Rishikum

Indian Philosophy part 4

10/2/2012

|| BACK TO BASICS PART - 4 ||

// ॐ श्री गुरुभ्यो नमः // // हरिः ॐ //
//ॐ सहनाववतु, सहनौ भुनक्तु सह वीर्यम् करवावहै |
तेजस्विनावधीतमस्तु मा
विद्विषावहै ||
/ॐ शान्तिः शान्तिः शान्तिः /

:: SHAD-DARSHANA 2: NYAYA ::...
{Re-CAP:}
:: Why we need Philosophy? ::

It always happens that once the basic necessities of life are satisfied and the normal struggles of living are won over, the human being starts wondering what the purpose and meaning of life is? The result of such an enquiry is philosophy.

The Indian mystics found the answers to all questions by undertaking their search within oneself rather than outside. They went to the extent of experiencing such results of their enquiry which gave them an intuitive capability to acquire a clearer and deeper understanding of the meaning and goal of human life. It is because of this special perception their thoughts are called darshana which actually means vision or realization of the Self. These illuminating thoughts of the seers came to be popularly known as systems of Indian philosophy.

All the darshanas or systems of philosophy discovered that in spite of all the best efforts put in by man, his life is full more of misery than bliss. Hence finding out the means to escape from the clutches of grief and despair of human existence, once and for all, became the main goal of their endeavors.

The Six systems of Orthodox Indian Philosophy that accepts the Autority of the Vedas. The Shad-darshanas are:

1. Nyaya.
2. Vaisesika.
3. Samkhya.
4. Yoga.
5. Purva Mimamsa
6. Uttara Mimamsa or Vedanta.

They generally deal with four topics:

1. Existence and nature of Brahman
2. Nature of the jiva or the individual soul
3. Creation of the jagat or the world.
4. Moksha or liberation and the disciplines that lead to it.

Let us now learn about Shaddarshana 2 i.e. NYAYA….Darshana:

Almost all the branches of Indian philosophy deal with two subjects viz. pramanas or valid sources of knowledge and prameyas or things to be known from them. Since Nyaya Darshana gives priority to the first subject, thereby … laying the foundation for Logic, it is also called Nyaya Vidya or Tarka Sastra. The system derives its name from the word Nyaya that meant ‘argumentation’ and indirectly indicates an analytical and logical methodology adopted by it for drawing its conclusions.

The Nyaya School of philosophical speculation is based on texts known as the Nyaya Sutras, which were written by Sage Gautama. The most important contribution made by the Nyaya school to modern Hindu thought is its
“methodology”. This methodology is based on a system of logic that has subsequently been adopted by most of the other Indian Schools.The followers of Nyaya believed that …OBTAINING VALID KNOWLEDGE….WAS THE ONLY WAY to OBTAIN RELEASE from SUFFERING. They therefore, took great pains to identify valid
sources of knowledge and to distinguish these from mere false opinions.

According to the Nyaya school, there are four sources of knowledge (pramanas):

1. perception (pratyaksha),
2. inference(anumana),
3.comparison (upamana) ..and
4.verbal testimony (shabda).

Knowledge obtained through each of these can, of course, still be either valid or invalid. As a result, Nyaya scholars again went to great pains to identify, in each case, what it took to make knowledge valid, creating in the process a number of explanatory schemes based on PURE LOGIC.

The Nyaya philosophy's another important achievement was to prove the existence of God (one Supreme God, called Ishwara), mostly by logic, in answer to repeated attempts by Buddhists to disprove the existence of God.

Direct Perception, called Pratyaksha, occupies the foremost position in the Nyaya epistemology. When a sense organ comes into contact with a sense object it produces a true, clear and an unerring knowledge of the object perceived which is termed as direct perception.

Inference, called Anumana, is knowledge of an object based on the knowledge of another object.

Comparison, which is Upamana, is the knowledge produced by a given description of an object which is already known. Verbal Testimony or Word, or Shabda is also accepted as a pramana.

It can be of two types, VAIDIKA (Vedic), which are the words of the four sacred Vedas, and are described as the Word of God, and LAUKIKA, or words and writings of trustworthy human beings.

:: Nyaya: Proof for God ::

Early Naiyanikas wrote very little about God, i.e., Ishvara (the Supreme Lord). However, when Buddhists became atheistic from agnostic,…. the later Naiyanikas entered into disputes with the Buddhists and tried to prove the existence of God through logic. They made this question a challenge to their own existence and gave the following nine proofs for the existence of God.

Karyat (from effect): An effect is produced by a cause, and similarly, the universe must also have a cause. Causes (according to Naiyanikas) are of three kinds - Samavayi (in case of the universe, the atoms), Asamavayi (the association of atoms) and Nimitta (efficient cause which is Ishvara). The efficient cause of the world must have an absolute knowledge of all the materials of creation, and hence it must be God. Hence from the creation, the existence of the Creator is proved.

Aayojanaat (from combination): Atoms are inactive and properties are unphysical. So it must be God who creates the world with his will by causing the atoms to join. Self-combination of inanimate and lifeless things is not possible as otherwise atoms would only combine at random, creating chaos. Hence there is an invisible
hand of a “wise organizer” behind the systematic grouping of the ultimate atoms into molecules. Such a WISE and FINAL ORGANIZER is GOD.

Dhrite (from support): Just as a material thing falls off without a support, similarly, God is the supporter and bearer of this world, without which the world would not have remained, integrated. This universe is hence superintended within God, which proves his existence.

Padat (from word): Every word has the capability to represent a certain object. It is the will of God that a thing should be represented by a certain word. Similarly, we can not have any knowledge of the different things of the world, UNLESS there is a SOURCE of knowledge. The origin of all knowledge should therefore be from an omniscient, omnipotent and omnipresent entity. Such a being is not to be seen in this universe, and so it must be outside it. This being is God.

Pratyatah (from faith): The Vedas, are regarded as the source of eternal knowledge. Their knowledge is free from fallacies and are widely believed as a source of proof. Their authors cannot be human beings because human knowledge is limited. They cannot obtain knowledge of past, present and future and in-depth knowledge of mind. Hence only God can be the creator of the Vedas. Hence his existence is proved from his being the author of the Vedas, which he revealed to various sages over a period of time.

Shruteh (from scriptures): The Shrutis, i.e., the Vedas extol God and talk about his existence. "He is the lord of all subjects, omniscient and knower of one's internal feelings; He is the creator, cause and destroyer of the world", say the Shrutis. Since the Shrutis are regarded as a source of proof by Naiyanikas, the existence of God is proved.

Vakyat (from precepts): Again, the Veda must have been produced by a person because it has the nature of "sentences,", in other words, the sentences of the Veda were produced by a person just as the sentences of human beings. That person must have been God.

Samkhyaavisheshaat (from the specialty of numbers): The size of a molecule depends on the number of the atoms that go to constitute it. This requisite number of the atoms that go to form a particular compound could not have been originally the object of the perception of any human being; so its contemplator must be God.

Adrishtaat (from the unforseen): It is seen that some people in this world are happy, some are in misery. Some are rich and some poor. The Naiyanikas explain this by the CONCEPT of KARMA and REINCARNATION. The fruit of an individual's actions does not always lie within the reach of the individual who is the agent. There ought to be, therefore, a dispenser of the fruits of actions, and this SUPREME DISPENSOR is God.

Nyaya Darshana is the basis of all Sanskrit philosophical studies. A study of Nyaya DEVELOPS the power of reasoning and logic. It renders the intellect sharp and subtle. One cannot understand the nuances of Brahma
Sutras of Sage Veda Vyasa without the knowledge of the Nyaya darshana

//Om AsatOma sadgamaya tamasOma jyotirgamaya mrityOmA amritangamaya Om shantih shantih shantihi//

- from the desk of Usha Swarup
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