Posts Tagged ‘Bhagavad gita’

Abhishekam Hinduism Bathing Of Gods Origin

In Hinduism on October 21, 2014 at 08:51

In Hinduism Gods are bathed in a special Ritual called Abhishekam.


In general,Water, Milk are the  materials used.


In the case of Shiva, Subramanya and Ganesha Vibhuthi are also used.

Bathing  Shiva Linga with Milk.jpg.

Bathing of Shiiva Linga,Thanjavur


For female Goddesses Kumkum is also used.


In Vaishanava Sampradaya, Turmeric powder Abhisheka is performed.


Tender Coconut water, Panchamruth, Flowers are used in many temples for the Deities.


The Deities are bathed in the morning around 5 am and are also bathed  five or six times a day depending on the number of Kaala Poojas, that is the time when the Deity is decked up for the Day.




The seems to be no mention of Abhisheka in the Vedas, though the Veda Mantras are used now for this Ritual.


Nor is there any reference to this practice in the Ramayana or Mahabharata.


There is no information as to when this practice was started.


Vedas, in essence, advocate the worship of the nameless, Formless Brahman, Reality.


The worship of personal God is also encouraged to prepare the Mind o concentrate on the Abstract.


Even here there is no mention of the Abhisheka in the Vedas.


However Hinduism treats God as one close to the individual and does not keep God in a remote portal to be feared.


Gods are taken to be a part of our family.


One loves to do things for the loved ones.


For a child, we bathe it, dress it up and enjoy.


Hinduism attributes the qualities of man to God, though these attributes are perfect in Him.


So when we bathe God we do so as we would for ourselves.


In personal worship of Gods, the Smritis , The Bhagavad Gita, Vedas and the Puranas insist on cleanliness.


For the Hindus, cleanliness begins with taking bath.


There are three purifiers of Nature.


Water, Air and Fire.


Water purifies while air does purify the odor.


What these two elements could not do, Fire does and it does it perfectly.


So in purification ceremony water is used and air is used in the form of Dhoopa and Deepa.


Fire if used shall destroy.


It is used in the Homa.


In temples water is used  for Abhisheka.


There is also this concept.


The idols used in the making of them have special properties.


The stones used for the making of an Idol is selected carefully.


The Agama Sastras are specific on this.


The stones to be selected  must have resonance.


In a temple Veda mantras are recited.


The Idol absorbs the sound waves from the mantras and are charged .


Depending on the Nature of the stone used the Abhisheka Theertha, Milk gains medicinal properties as well.


Abhisheka is a Ritual to bring God closer to us mentally by treating Him as one of us.


And to purify the Idol , charge it,


No Pitru Paksha for Sri Vaishnavas?

In Hinduism on September 22, 2014 at 12:04

A close friend of mine, a Sri Vaishnava told me that he does not perform the Mahalaya Paksha Tharpana.


He informed me that , as an Iyengar belonging to Thengalai Sampradya, he does not do it as it is prohibited by Ramanucharya.


He told me that the other sect of Iyengars in Tamil Nadu, Vadagalai Iyengars perform the Pitru Paksha Tharpana.



As I am unable to find any authentic source on this, I am posting my views.


Those who know the subject well may quote with source.


In Hinduism there are two paths in terms of Lifestyle.


One is called Pravritti Marga and another Nivrutti Marga.


Pravrutti Marga is the leading of our daily lives , as normally do, by going after the sense objects.


Nivrutti Marga is renunciation of the sense objects.


Hinduism teaches how to live,taking into account the limitations and the frailties of Human Life including the desire to go after sensory objects for pleasure.


So Hinduism has devised the four stages of Life.


Brahmacharya, the young Celibate.


Gruhastha when one gets married begets children and goes about Life.


Vanaprastha,when one, after the son becomes capable managing the Family leaving the Family, either with or without wife to seek Reality either in the Forest or staying at Home in a detached way.


My friend quoted Visishtadvaita to support his view that one need not perform the Karmas,excepting Sandhyavanadan and Amavasya Tharpana as Sri Vaishnavism gives priority to surrender to Lord Visnu and once one surrenders himself to God, one need not, should not perform Karma , including Pitru Paksha Tharpana.


He quoted the Sloka form the Bhagavad Gita, this is also called the Karna Mantra,,


Sarva Dharma Parijyasya Maameka Charanam Vraja,


Aham Thva Sarva Paapepyp0Mokshayisyami Maa sucha. Chapter 18


Leave all actions, and surrender only to Me.


I shall absolve you of all your sins and grant you Moksha’


I think my friend does not seem to have understood Krishna and this sloka is often misunderstood.


What Krishna says is that he shall grant Moksha and one need not perform any action(Karma)  id one surrenders to Krishna.


The surrender , Krishna means a surrender  is not a lip service but one of total Surrender,mind ,words and deeds.


By merely saying one has surrendered to Krishna does not mean total surrender.


Draupadi who is a cousin of Krishna and an ardent devotee had to throw her arms up and pray Lord Krishna when Dhuchashana was stripping her.


Krishna did not pay heed to her earlier entreaties to save her when she held her hands to her saree: only when she devoid of Ego , called out, did Krishna rescue her modesty.


Such a devotion is very difficult to come by.


It needs years of practice ,Abhyasa and determination(vairagya)


This, I think we posses at least I do not.


So the statement , presumably said by Ramanucharya, that one need not perform Karmas if one surrenders to Vishnu, is meant for evolved souls;such loved souls like Ramadasas,Ramakrishna Paramahamsa may and can follow this as they had lost Dehatma Buddhi, the attachment to Body.


We can not compare ourselves to these souls.


Again, wile talking about Renunciation, Krishna says  in the Bhagavad Gita, those who call the,selves Sanyasis , while their Minds are after sense objects, may appear so outwardly. are only Aashaadaboothis(hypocrisy)


The determination to relinquish the fruits of action even at the mental level while performing the action is called renunciation.


With such a mindset one can even be in family Life, like Janaka, father of Sita.


Therefore the non-performance of Pitru Pksha , quoting some Acharya is contrary to Vedas and as such is incorrect as Pitru Yagnya is one of the most important and mandatory Yagnya for every one.


Parents Of Shiva Vishnu and Brahma

In Hinduism on August 24, 2014 at 07:54

There has been a spate of emails to me on this question.


And there was the question in Yahoo answers.


Between Brahma, Vishnu, and Shiva, why is Brahma (the creator) worshipped the least ? I am told that it is because Brahma was cursed by somebody. If that is true, this means that our God performed deeds bad enough to be cursed. It also means that there was somebody who also possessed more power that our Creator. Please explain.”


Hence this post.


Who are the parents of the Trimurtis, Brahma Vishnu and Shiva?


Brahma is portrayed as the son of Vishnu in all the Puranas, having come out of Lord Vishnu’s Nabhi(Belly Button)


Vishnu Purana says that Rudra was born of Kashyapa so are the Twelve Adhiyas, including Vishnu.


Vishnu Purana maintains that Vishnu is the Supreme Lord and the othertwo murthis are from Him.


Brahma Purana says that Rudra is the son of Braham(please read y post)


Shiva Purana declares that Vishnu and the other Devatas originated from Shiva.


There is direct reference to Shiva in the Vedas(read my post)


We find that Devi Bhagavatha stating that Devi is the Creator of all the devas including the Trimurthis.


The Bhagavad Gita states that Krishna is the Supreme Deity.


In the same breath it declares that in whatever form one worships,Krishna grants one’s wishes as That Form.


Why such seeming contradictions?


Added to this the core philosophy of the Vedas.


Para Vidya (beyond this world Knowledge) and Apara Vidya (worldly Vidya.


Of Reality without Attributes ,Nirguna Brahman and Relity with Attributes,Saguna Brahman.


There is also the interpretation, that Shiva is the Potential energy, Vishnu the Kinetic energy which moves and Brahma, an aspect of Kinetic energy.


Let us see what all this means.


As ordained by the Vedas, the Para Vidya is Real, that is of realizing the Ultimate Reality.


Vedas are uniform in the assertion that the Brahman , Reality is with out Attributes and can , at bes,t be described by the process of exclusion of Attributes, the neti Nyaya,.


That is ,trying to determine and explain Reality by excluding the attributes known to Man, like Long, Tall, Short,big,small….


That which remains after excluding all these attributes, what does remain?


To our limited mind which is conditioned by the twins of Space and Time,it appears to be Zero.


This is what the Sunyavadins of Buddhism arrive at.


Is that so?


Let us look at this with the help of a simple example.


A Flower has many attributes, properties,


It has colors of various shades, size, shape,smell and more properties which can be perceived by our senses through our mind.


When you remove all these what does remain?


We can not comprehend that all one can say.


There has to be something to hold down integrate all these attributes to present a Flower.


It need not mean that there is nothing because we are not aware of it for my mind tells me that the are many  things which I can not KNOW but FEEL.


Like Hunger, Thirst, Sex to cite a few examples.


Knowing is different from feeling.


God can be felt not known.


The mind tries to give a description of feelings but never a definition.


You can describe Hunger but never define it except by various symptoms.


Similarly Reality can be described but never defined for it is beyond us.


Tamil Language has two beautiful words for God.


Kadavul, One who is beyond Mind.


Iraivan, One who permanently resides in the Heart.


Heart feels which can not be deciphered by them Mind.


Reality comes under this category.


So God/Reality can only be felt.


Now have N number of individuals with varying dispositions.


Depending on one’s disposition one realizes , understands, feels Realty or God.


Those who want to see God as a male, Female, a Friend, A child, a Lover …


All can realize through any of these approaches.


Hinduism looks for God in Man.


As such the limitations of Man has to be understood.


With the available tools Man has, one has to realize God,Reality.


This Hinduism does.


So worship of Gods in many forms and many Devatas.


This is a step to understanding realizing the Reality.


So the Gods described, Brahma, Vishnu and Shiva are the expressions of this.


It is equally essential that, to reinforce Faith in the Mind, to believe that what one follows , is the Best nd Superior to others.


This process is called Henotheism.


So each Purana declares the deity it is named after as the Best and superior to the others.


Hence , Brahman with out attributes is the Reality and the Gods explained in Puranas and their explanations are bit a step to realize Brahman.


The question of the parentage of any of these deities do not arise at the Highest level of Knowledge.


This also has a logical limitation.


The cause for any thing must end at one place,be it Science or Religion.


Please read my post  Many Gods in Hinduism, Yes and No.



Secret Of Shiva Aksharas Dakshinamurthy Upanishad

In Hinduism on August 21, 2014 at 09:18

There are two kinds of Gurus.


These are embodied in the two Murthis.


One is Lord Krishna who explains everything logically by lengthy discussions.


The other One is quiet, conveys the message by Silence,


Krishna declares in the Bhagavad Gita,


“of Languages I am Silence’


The Brahman is the embodiment of silence and tranquility.


The cessation of the modification of Chitta, is Yoga.



The turbulence of the mind when stilled is Yoga.


There is a Upanishad, Dakshinamurthy Upanishad, which reveals the Truth about Dakshinamurthy Mantra.


Dakshinamurthy Upanishad.



yanmaunavyaakhyayaa maunipaTala.n kshaNamaatrataH .
mahaamaunapada.n yaati sa hi me paramaa gatiH ..
AUM saha naavavatu . saha nau bhunaktu . saha viirya.n karavaavahai .
tejasvinaavadhiitamastu maa vidvishhaavahai ..
AUM shaantiH shaantiH shaantiH ..
AUM brahmaavarte mahaabhaaNDiiravaTamuule mahaasatraaya sametaa
maharshhayaH shaunakaadayaste ha samitpaaNayastattvajij~naasavo
maarkaNDeya.n chira~jiivinamupasametya paprachchhuH kena tva.n 
chira.n jiivasi kena vaanandamanubhavasiiti . paramarahasyashiva\-
tattvaj~naaneneti sa hovaacha . ki.n tatparamarahasyashivatattvaj~naanam.h .
tatra ko devaH . ke mantraaH . ko japaH . kaa mudraa . kaa nishhThaa . 
ki.n tajj~naanasaadhanam.h . kaH parikaraH . ko baliH . kaH kaalaH . 
ki.n tatsthaanamiti . sa hovaacha . yena dakshiNaamukhaH shivo.aparokshiikR^ito
bhavati tatparamarahasyashivatattvaj~naanam.h . yaH sarvoparame kaale 
sarvaanaatmanyupasa.nhR^itya svaatmaanandasukhe modate prakaashate
vaa sa devaH . atraite mantrarahasyashlokaa bhavanti . medhaa
dakshiNaamuurtimantrasya brahmaa R^ishhiH . gaayatrii chhandaH . 
devataa dakshiNaasyaH . mantreNaa~NganyaasaH . AUM aadau nama uchchaarya
tato bhagavate padam.h . dakshiNeti padaM pashchaanmuurtaye padamuddharet.h .. 1.. 

asmachchhabda.n chaturthyantaM medhaaM praj~naaM pada.n vadet.h . 
samuchchaarya tato vaayubiija.n chchha.n cha tataH paThet.h .
agnijaayaa.n tatastveshha chaturvi.nshaaksharo manuH .. 2..

dhyaanam.h .. 
sphaTikarajatavarNaM mauktikiimakshamaalaa\-
     mamR^itakalashavidyaa.n j~naanamudraa.n karaagre .
dadhatamuragakakshya.n chandrachuuDa.n trinetraM
     vidhR^itavividhabhuushha.n dakshiNaamuurtimiiDe .. 3..

mantreNa nyaasaH .
aadau vedaadimuchchaarya svaraadya.n savisargakam.h .
pa~nchaarNa.n tata uddhR^itya antara.n savisargakam.h .
ante samuddharettaaraM manureshha navaaksharaH .. 4..

mudraaM bhadraarthadaatrii.n sa parashuhariNaM baahubhirbaahumekaM
    jaanvaasakta.n dadhaano bhujagabilasamaabaddhakakshyo vaTaadhaH .
    dadyaadaadyaH shukaadyairmunibhirabhivR^ito bhaavashuddhiM bhavo naH .. 5..

mantreNa nyaasaH brahmarshhinyaasaH \-
taaraM bruu.nnama uchchaarya maayaa.n vaagbhavameva cha .
dakshiNaapadamuchchaarya tataH syaanmuurtaye padam.h .. 6..

j~naana.n dehi padaM pashchaadvahnijaayaa.n tato nyaset.h .
manurashhTaadashaarNo.aya.n sarvamantreshhu gopitaH .. 7..

bhasmavyaapaaNDura~NgaH shashishakaladharo j~naanamR^idraakshamaalaa\-
     viiNaapustairviraajatkarakamaladharo yogapaTTaabhiraamaH .
vyaakhyaapiiThe nishhaNNo munivaranikaraiH sevyamaanaH prasannaH 
     savyaalaH kR^ittivaasaaH satatamavatu no dakshiNaamuurtiriishaH .. 8..

mantreNa nyaasaH . ##[##brahmarshhinyaasaH .##]##
taaraM para.n ramaabiija.n vadetsaaMbashivaaya cha .
tubhya.n chaanalajaayaa.n manurdvaadashavarNakaH .. 9..

viiNaa.n karaiH pustakamakshamaalaaM 
     bibhraaNamabhraabhagala.n varaaDhyam.h .
phaNiindrakakshyaM munibhiH shukaadyaiH 
     sevya.n vaTaadhaH kR^itaniiDamiiDe .. 10..

vishhNuu R^ishhiranushhTup chhandaH . devataa dakshiNaasyaH .
mantreNa nyaasaH . 
taara.n namo bhagavate tubhya.n vaTapada.n tataH .
muuleti padamuchchaarya vaasine padamuddharet.h .. 11..

praj~naamedhaapadaM pashchaadaadisiddhi.n tato vadet.h .
daayine padamucchaarya maayine nama uddharet.h .. 12..

vaagiishaaya tataH pashchaanmahaaj~naanapada.n tataH .
 vahnijaayaa.n tatastveshha dvaatri.nshadvarNako manuH .
aanushhTubho mantraraajaH sarvamantrottamotamaH .. 13..

dhyaanam.h .
mudraapustakavahninaagavilasadbaahuM prasannaananaM
   muktaahaaravibhuushhaNa.n shashikalaabhaasvatkiriiTojjvalam.h .
aj~naanaapahamaadimaadimagiraamarthaM bhavaaniipatiM
   nyagrodhaantanivaasinaM paraguru.n dhyaayaamyabhiishhTaaptaye .. 14..

maunamudraa .
so.ahamiti yaavadaasthitiH sanishhThaa bhavati .
tadabhedena mantraamreDana.n j~naanasaadhanam.h .
chitte tadekataanataa parikaraH . a~NgacheshhTaarpaNaM baliH .
triiNi dhaamaani kaalaH . dvaadashaantapada.n sthaanamiti .
te ha punaH shraddadhaanaastaM pratyuuchuH .
katha.n vaa.asyodayaH . ki.n svaruupam.h . ko vaa.asyopaasaka iti .
sa hovaacha . 
vairaagyatailasaMpuurNe bhaktivartisamanvite .
prabodhapuurNapaatre tu j~naptidiipa.n vilokayet.h .. 15..

mohaandhakaare niHsaare udeti svayameva hi .
vairaagyamaraNi.n kR^itvaa j~naana.n kR^itvottaraaraNim.h .. 16..

gaaDhataamisrasa.nshaantyai guuDhamartha.n nivedayet.h .
mohabhaanujasa.nkraanta.n vivekaakhyaM mR^ikaNDujam.h .. 17..

tattvaavichaarapaashena baddha.n dvaitabhayaaturam.h .
ujjiivayannijaanande svasvaruupeNa sa.nsthitaH .. 18..

shemushhii dakshiNaa proktaa saa yasyaabhiikshaNe mukham.h .
dakshiNaabhimukhaH proktaH shivo.asau brahmavaadibhiH .. 19..

sargaadikaale bhagavaanviri~nchi\-
     rupaasyaina.n sargasaamarthyamaapya .
tutoshha chitte vaa~nchhitaarthaa.nshcha labdhvaa 
     dhanyaH sopaasyopaasako bhavati dhaataa .. 20..ya imaaM paramarahasyashivatattvavidyaamadhiite sa sarvapaapebhyo mukto bhavati .
ya eva.n veda sa kaivalyamanubhavatiityupanishhat.h ..
AUM saha naavavatu . saha nau bhunaktu . saha viirya.n karavaavahai .
tejasvinaavadhiitamastu maa vidvishhaavahai ..
AUM shaantiH shaantiH shaantiH ..
iti dakshiNaamuurtyupanishhatsamaaptaa .



Caste Apasthamba Sutra Contradicts Bhagavad Gita

In Hinduism on July 17, 2014 at 17:51

Code of Righteousness is contained  in many texts in Hinduism.


They are called Dharma Shastras.


Apasthamba Sutra.jpg

Apasthamba Sutra.


There are many.


Some of them are,












The Dharmasutra of Āpastamba forms a part of the larger Kalpasūtra of Āpastamba. It contains thirty praśnas, which literally means ‘questions’ or books. The subjects of this Dharmasūtra are well organized and preserved in good condition.


These praśanas consist of the Śrautasūtra followed by Mantrapāṭha which is used in domestic rites and is a collection of ritual formulas, the Gṛhyasūtra which deals with domestic rituals and lastly the Śulvasūtra which are principles of geometry needed for vedic rituals.


On Catse system, Apasthamba says thus,



Catvāro varṇā brāhmaṇa kṣatriya vaiśya śūdrāḥ || 4 ||
4. [There are] four castes — brāhmaṇas, kṣatriyas, vaiśyas, and śūdras.
All four are entitled to practice the Dharma set forth by the agreement of the Law-givers.
teṣāṃ pūrvaḥ pūrvo janmataś-śreyān || 5 ||
5. Among these, each preceding [caste] is superior by birth to the one
aśūdrāṇām aduṣṭa-karmāṇām upāyanaṃ vedādhyayanam agnyādheyaṃ
phalavanti ca karmāṇi ||


Here the translation reads as’by Birth”


But the real meaning does not seem to be so.


This is a vital subject.


Would some one clarify on the Sanskrit Text and Translation?



अदुष्ट aduSTa adj. not guilty
अदुष्ट aduSTa adj. innocent
अदुष्ट aduSTa adj. not vitiated
अदुष्ट aduSTa adj. not bad



Bhagavad Gita.


According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.” (Bhagavad Gita 4.13)


The Caste is determined by the dispositions of the individual.


This subject of Three dispositions is discussed at length in the Gunathraya Vibhaaga Yoga of the Bhagavad Gita ,Chapter 14.


Obviously there is a contradiction of this is by Apasthamba.


As the Bhagavad Gita carries the weight of Sruthi its words are final.


Please read my posts on Caste.









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