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Posts Tagged ‘Hinduism’

Pancha Brahma Upanishad Shiva with Five Faces

In Hinduism on October 21, 2014 at 18:29

The Pancha Brahama Upanishad belongs to the Krishna Yajur Veda.

 

Pancha Brahma Upanishad deals with the Five Aspects of Lord Shiva.

 

The Five Faces of Shiva.

 

  1. Sadyojāta
  2. Vāmadeva
  3. Aghora
  4. Tatpurusha
  5. Īshāna

 

Sadyojāta is associated with the western direction and represents Icchā Shaktī–will power.     Sadyojāta is associated with Manomaya Kosha—the sheath covering the soul that consists of mind.     Additionally, this face is associated with the fire element representing the fire of the mind and the fire of the body.     This face is Shiva’s function as the creative force and is associated with Manipura chakra.

Vāmadeva is associated with the northern direction.     This face of Shiva is associated with the shakti of strength and beauty as well as the goddess Maya.       Vāmadeva is associated with the Vijῆānamaya Kosha.     This face is the Citta rūpa, the form of the universal consciousness limited to the individual mind. Several traditions believe that mantra to Vāmadeva has considerable healing benefit. This is the preserving energy of Shiva, and is connected with the air element as well as the Ānahata Chakra.

Aghora is associated with the southern direction and jῆāna Shaktī–the power of knowledge; as well as the Buddhi rūpa meaning the form of the intellect. This face is associated with the Pranamaya Kosha, and represents the rejuvenating and dissolving qualities of Shiva as well as being connected with the water element and Svadishthana chakra.

Tatpurusha is the eastern face.     This face represents the parātman or supreme soul behind the physical being. This form is Ānānda Shaktī, the power of bliss.     Connected with the Annamaya kosha, tatpurusha in its higher manifestation is bliss; in the lower manifestation it is the concealing power of Shiva.     This face is associated with the earth element, muladhara chakra and is considered beneficial for increasing focus.

Īshāna is the upper or skyward face. It is the Citta Shaktī or power of the individual consciousness to realize the universal consciousness.     This form is associated with Akasha or ether, and the Vishuddha chakra. This is the total energy of Shiva encompassing all attributes of Shiva.     This is the face of Shiva that is the revealing power and is associated with the Anandamaya kosha. F

 

Om. Next Paippalada addressed (Mahadeva) ‘What is That which came to exist at first’?

2. (He replied). Sadyojata. ‘What is that O Lord’, ? ‘Aghora’. What is that, O Lord? ‘Vamadeva’. What are those, O Lord? ‘Tatpurusha.’ What are these, O Lord? ‘Isana, the instructor of all the Vidyas.’

3. He is the Isana (ruler) of the past and the future and of all the gods.

4. All the Secrets, whatever they have with colors, divisions and energies, the Lord Mahesa gave out to him (Paippalada).

5. Adoration to Mahadeva, Maharudra.

6. O Sakala, hear from me, whatever are the secrets of secrets in the world (a teacher says to his pupil).

7. Sadyojata, which bestows all the desired objects, represents Earth, Pusha (the sun), Lakshmi, Brahma, Trivritsvara (sound), Rig Veda, Garhapatya fire, the mantras which have seven notes, yellow color, and Kriyasakti.

8. Aghora, which destroys all the multitude of sins, which pacifies evils, and which bestows all prosperities, represents water, the moon, Gauri, Yajurveda, cloud color, Sandrasvara, Dakshinagni, the mantras with fifty syllables, protection and Ichchasakti.

9. Vamadeva, which gives the great wisdom, represents Agni, Vidyakala, Samaveda, Svara with eight notes, Dhirasvara (majestic sound), Ahavantya fire, knowledge and dissolution energies, and white color mixed with darkness. He, whose brightness is equal to that of crores of suns, possesses full consciousness and is the leader of the three states (of consciousness). He distributes the fruits of all actions to men, who are in the three states of consciousness, and also bestows on them all the prosperities. He, whose mantra is Eight syllabled one, resides in the center of eight-petalled lotus (of the heart).

10. Tatpurusha is he, who possessed the air, the five fires, who is the leader of the mantra energies, and who has the fifty letters and their notes, and Atharvaveda. He is the head of crores of the Ganas (Elements) and whose body is the whole universe. His color is Red-which gives the desired objects. He is the panacea for all kinds of diseases, the cause of the creation, preservation and destruction &c., and the possessor of all the Saktis. He is above the three states of consciousness, the fourth (Turiya), and existence, consciousness and bliss himself, He is worshipped by Brahma, Vishnu and others, and the Supreme Father of all.

11. Isana should be known as the Supreme Ruler and the witness of the intelligence. He is the Ether unmanifested, and to be worshipped by the ‘Omkarasvara’. He is all the Devas, calm, and above the calmness, and beyond the ‘Svara’ (notes). He is the presiding deity of the letters ‘A’ and other Svaras, and whose body is the Ether itself. He is the cause of the five functions (creation &c.) in the great form of the five Brahmans (Sadyojata &c.). He remains (at the time of dissolution) involving the five Brahmans in himself, and also remains after absorbing all the manifestations of his own maya in himself. He shines by his own glory transcending the five Brahmans. He shines in himself in the past, present and future depending on none else.

12. All the Devas, do not realize him, bewildered by the maya of Sambhu, the Mahadeva, the Guru of the universe and the Cause of all the causes.

13. His form will not stand before any. He is the highest of the highest, the support of the universe, the person, by whom the universe is manifested and in whom it is involved. He is the Supreme Brahman, calm, he is the Supreme abode and I am that Brahman itself.

14. One should understand the five Supreme Brahmans, Sadyojata and others; whatever we see and hear all are the five Brahmans. These five are, as it were, the division of one Brahman. Thus understanding the one as five he reaches Isana (the fifth). The learned should absorb all, which are in the form of the five Brahmans, in his self and realize that ‘I am they’, and he reaches Brahman, becoming immortal. He who knows thus, becomes freed from the bondage; there is no doubt in this.

15. Sambhu is in the form of the five-syllabled mantra (Panchakshara). He is the Supreme Brahman. Knowing the Panchakshara as consisting from the letter ‘Na’ to ‘Ya’, one should repeat the mantra.

16. One should realize the universe as Panchakshara in the nature of the five Brahmans.

17. He, who studies this vidya of the five Brahmans with devotion, attaining the state of the five Brahmans, shines himself in five forms.

18. Thus Mahadeva, addressing Galava, the great Soul, blessing him and disappeared there.

19. By hearing which alone, the unheard things become heard, the unthought, O Sakala, and the unknown is known. Just as by knowing one lump of earth alone, O Gautama, all the Earth is known as the effect (pot &c.) is not separate from the cause (Mother Earth); just as by knowing one jewel alone, all other metals one known; and just as by knowing one nail parer only, all other iron made things are known, as they are not in nature different from their cause, so is the effect (the universe) not separate from its cause (Isvara). The effect becomes always eternal in the form of its cause. The saying as different is indeed false. The cause is only one, and he is not separate (from the effects) nor with both forms (separateness and non-separateness). The idea of separateness is false, as it is impossible to find out the cause of difference. Therefore the cause is only one, the eternal and second less. This second less cause is, surely the Pure Consciousness itself.

20. In this city of Brahman (Body) there is, O Sage, a small lotus like house. In the center of it, there is a subtle ether. He is Siva, Sat, Chit, and Ananda. He should be sought after by those desirous of Salvation. As He is residing in the heart as the witness of all, without differences, Siva is called ‘Hridaya’ (resider in the heart), the liberator from the Samsara.

Thus ends the upanishatTranslation by R.A Sastri.Citation.http://www.shaivam.org/english/sen-sd-panchabrahma-upanishad.htm

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.

 

Origins.

 

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,

 

Vishnu With Four Heads

In Hinduism on October 20, 2014 at 18:27

Lord Vishnu ,from the Vedic stand point, is a form of Narayana,who is a manifestation of Purusha.

 

Vishnu is the Protector, the word Vishnu is from the Sanskrit word ‘Jishnu’, that which sustains.

 

His forms are many ,so are His Avatars, numbering 10/12.

 

Vishnu with FourHeads.jpg

Chaturmurthi.

The Vishnu Sahasranama calls Him as,

 

 

 

 

‘Chaturmurthi,Chatur  Bahu’, Chatur Vyuha, Chatur Gathi ‘four headed, with four arms, four manifestations, and four Goals.

 

I was curious to find out the reference as one normally sees Vishnu with One head and Four arms.

 

The first reference of  Vishnu with Head appears in the Mahabharata.

 

Though I am unable to locate any temple associated with this form., there are Temples in Kashmir with this Icon.

 

If there is any temple or the Icon is known to some people, please send in the information.

 

The Four Heads represent ,

 

Vaikuntanatha,Center,

 

Narasimha,

 

Varaha, the Boar Avatar,

 

and Kapila ,representing Ferociousness or Asura Bhava.

 

This is one interpretation.

 

My view is that as Sage Kapila, the Founder of Samkhya System of Indian Philosophy, is an Avatar of Vishnu, the fourth face may represent him.

 

Pancharatra system explains thus,

 

Vasudeva (Krishna), Samkarshana (Balarama), Pradyumna and Aniruddha – four vyuhas (manifestations) of Vishnu.

 

Citation.

 

http://en.wikipedia.org/wiki/Vaikuntha_Chaturmurti

 

 

 

Shiva’s Daughter Asoka Sundari

In Hinduism on October 20, 2014 at 13:14

We know of the children of Lord Shiva and Parvati,Subrahmanya born of Shiva, Ganesha of Parvati.

 

Veeabhadra is also considered as the son of Lord Shiva.

 

But Lord Shiva and Parvati has a daughter as well, says The Padma Purana.

 

Lord Shiva being of Yogic disposition, goes off to Kailash often.

 

Feeling lonely Parvati prayed the Kalpa Vruksha for a companion and thus was born Ashoka Sunadri.

 

She is considered as the child of Shiva along with Subrahmanya and Ganesha.

 

Since Lord Shiva frequently went out of Kailash to get rid of the demons and other negative forces, Parvati used to feel very lonely. So, She asked for a daughter from the wish fulfilling tree to get rid of Her loneliness. Soon Her wish was granted and Ashok Sundari was born. The girl was named Ashok Sundari because Ashok means without sorrow as she got rid of Parvati’s sorrow. Sundari means beautiful. Since the girl was extremely beautiful, hence She was named Ashok Sundari by Parvati. Nothing much is mentioned about her in most scriptures apart from the fact that she was present at the time Ganesha was beheaded. Ashok Sundari got frightened by her father’s act and hid behind a sack of salt. When Parvati came to know about Her son’s fate, She became extremely angry. Out of anger She also cursed Ashok Sundari to become a part of salt. Later when Ganesha’s head was restored by Shiva, Parvati and Shiva revived their daughter and pacified her. Hence, Ashok Sundari is also associated with salt without which food would be tasteless. Apart from a few legends, the existence as Shiva’s daughter is not known by most people. However, in some parts of India few folklore are popular like in Bengal it is believed that Goddess Manasa was a daughter of Shiva who was born accidentally when Lord Shiva’s semen touched a statue which was made by the mother of snakes named Kadru.

Citation.

For Agriculture Field Kshetrapati Suktham

In Hinduism on October 20, 2014 at 10:49

Hinduism accords priority to Nature.

 

There are Sukthas on the Earth, on Water,Fire,Cow and there are Mantras for the welfare of the animals too.

 

 

Here is the one on Agriculture.

 

क्षेत्रस्य पतिना वयं हितेनेव जयामसि
गामश्वं पोषयित्न्वा नो मृळातीदृशे ॥१॥
Kssetrasya Patinaa Vayam Hitene[a-I]va Jayaamasi |
Gaam-Ashvam Possayitnvaa Sa No Mrllaatii-Drshe ||1||

Meaning:
1.1: We invoke the Lord of the Kshetra (i.e. Kshetrapati or Lord of the Field) by whose Grace indeed we Prosper,
1.2: May He through His Gracious Look increase our Cattle and Horses.

 

क्षेत्रस्य पते मधुमन्तमूर्मिं धेनुरिव पयो अस्मासु धुक्ष्व
मधुश्चुतं घृतमिव सुपूतमृतस्य नः पतयो मृळयन्तु ॥२॥
Kssetrasya Pate Madhumantam-Uurmim Dhenur-Iva Payo Asmaasu Dhukssva |
Madhush-Cutam Ghrtam-Iva Supuutam-Rtasya Nah Patayo Mrllayantu ||2||

Meaning:
2.1: O Lord of the Kshetra (Field), with the Sweet Waves of Mother Nature’s blessings, may you milk our Fields like the Milk of a Cow (i.e. yield abundant Harvest),
2.2: With the Sweetness of Rita (Mother Nature’s Divine Law confering bounty), which falls like Clarified Butter, may You shed your Grace on us.

 

मधुमतीरोषधीर्द्याव आपो मधुमन्नो भवत्वन्तरिक्षम्
क्षेत्रस्य पतिर्मधुमान्नो अस्त्वरिष्यन्तो अन्वेनं चरेम ॥३॥
Madhumatiir-Ossadhiir-Dyaava Aapo Madhuman-No Bhavatv[u]-Antarikssam |
Kssetrasya Patir-Madhumaan-No Astv[u]-Arissyanto Anvenam Carema ||3||

Meaning:
3.1: May the Plants be Sweet (i.e. filled with Nature’s Purity), may the Sky be Sweet (i.e. filled with Nature’s Purity), may the Waters be Sweet (i.e. filled with Nature’s Purity), and may the Space be Sweet (i.e. filled with Nature’s Purity) to us.
3.2: May the Lord of the Kshetra (Field) be Sweet to us, and may we be devoted Followers of Him (i.e. take recourse to Nature’s Bounty and Prosper).

 

शुनं वाहाः शुनं नरः शुनं कृषतु लाङ्गलम्
शुनं वरत्रा बध्यन्तां शुनमष्ट्रामुदिङ्गय ॥४॥
Shunam Vaahaah Shunam Narah Shunam Krssatu Laanggalam |
Shunam Varatraa Badhyantaam Shunam-Assttraam-Udinggaya ||4||

Meaning:
4.1: May the Oxen drawing the Plough bring Welfare and Prosperity to all, May the Farmer driving the Oxen bring Welfare and Prosperity to all, May the Plough making Furrows bring Welfare and Prosperity to all,
4.2: May the Strap binding the Plough bring Welfare and Prosperity to all, and May the Goad swinging towards the Oxen bring Welfare and Prosperity to all.

 

शुनासीराविमां वाचं जुषेथां यद्दिवि चक्रथुः पयः
तेनेमामुप सिञ्चतम् ॥५॥
Shunaa-Siira-Avi-Maam Vaacam Jussethaam Yad-Divi Cakrathuh Payah |
Tena-Imaam-Upa Sin.catam ||5||

Meaning:
5.1: May Shuna and Shira (deities of the Farmers) Who created Waters (i.e. Clouds) in the Sky be Pleased with our Prayers,
5.2: And by It (i.e. by the Clouds), (may they) sprinkle Waters (in our Fields as Rains).

 

 

अर्वाची सुभगे भव सीते वन्दामहे त्वा
यथा नः सुभगाससि यथा नः सुफलाससि ॥६॥
Arvaacii Subhage Bhava Siite Vandaamahe Tvaa |
Yathaa Nah Subhagaas-Asi Yathaa Nah Suphalaas-Asi ||6||

Meaning:
6.1: O Devi Sita, turn towards us and be Gracious, we Extol and Worship You, …
(This is Sita of Rig Veda which is much earlier than Ramayana)
6.2:so that You become Favourable to us (by showering Your blessings), so that You become the source of abundant Harvest.

 

 

इन्द्रः सीतां नि गृह्णातु तां पूषानु यच्छतु
सा नः पयस्वती दुहामुत्तरामुत्तरां समाम् ॥७॥
Indrah Siitaam Ni Grhnnaatu Taam Puussaanu Yacchatu |
Saa Nah Payasvatii Duhaam-Uttaraam-Uttaraam Samaam ||7||

Meaning:
7.1: May Indra take hold of the Furrows (while we plough), and may Pushan sustain Her (i.e sustain the Furrows),
7.2: May She (i.e. Mother Earth) Who is full of Milk, yield us abundant Crops Year after Year.

 

शुनं नः फाला वि कृषन्तु भूमिं शुनं कीनाशा अभि यन्तु वाहैः
शुनं पर्जन्यो मधुना पयोभीः शुनासीरा शुनमस्मासु धत्तम् ॥८॥
Shunam Nah Phaalaa Vi Krssantu Bhuumim Shunam Kiinaashaa Abhi Yantu Vaahaih |
Shunam Parjanyo Madhunaa Payobhiih Shunaa-Siiraa Shunam-Asmaasu Dhattam ||8||

Meaning:
8.1: May the Ploughshare making Furrows on the Earth bring Welfare and Prosperity to all, May the Farmer driving the Oxen bring Welfare and Prosperity to all,
8.2: May Parjanya (the Rain God) by giving Sweet Rains (i.e. Pure Rain Waters) bring Welfare and Prosperity to all, and May Shuna and Shira bestow Welfare and Prosperity to all of us.

 

 

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