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Posts Tagged ‘Veda’

Hinduism On Children Illegitimate Children

In Hinduism on October 23, 2014 at 11:52

Hinduism accords importance to Familial relationships.

 

Duties of each member of the Family is set,Man,Wife,children,Brother,Sister and elders.

 

However the emphasis  is more on the duties of the son.

 

Hindu Symbol OM.jpg

Hindu Symbol OM

 

Hinduism considers the begetting of a male child to be auspicious as they believe that the son prevents the parents entering the Hell called ‘Puth’

 

The name for son is Puthra, one who prevents parents from entering Puth.

 

The Smritis state that a son is to be treated as,

 

a King till he is Five years old.

 

as Slave from 5 to Fifteen and

 

a friend after Fifteen years.

 

A son is not to be praised in his face.

 

His mistakes are to be pointed out.

 

a son has to be educated within one’s  means.

 

As children can not understand the difficulties of running a family(till they are fifteen NoFamily affairs are not to be discussed with them nor their opinion sought even for their education.

 

Once they are married all decisions are to be taken after discussing with them, not necessarily following them.

 

They have to be taught etiquette  and discipline as set forth in the Taittriya Upanishad in Siksha Valli.

 

The son , when he comes of age is expected to run the family and he parents have to maintain themselves , either by staying in the family or withdrawing to the forest as a vanaprastha.

 

If the Mother is not willing she has to be left in the care of the son.

 

The son  is the Guardian of the Mother.

 

The son is the next authority in running the Family and he has to take of his sisters as a father.

 

His wife occupies the next place in the Family after the Mother and Father.

 

The son is to perform the Funeral rites of the Parents.

 

He shall perform all the duties of  the Father, including  the performance of all Poojas and Rituals prescribed for the Family, after the Seemantha for his wife is performed.

 

If a Man does not have a child, he has to adopt his daughter’s child as his son.

 

Following ceremonies are performed for the Son.

 

1.Punyahavachana.

2.Namakarana, naming the child.

3.Ayush Homa till he attains Five Years.

4.Ear-piercing,Karnabhushana.

5.Head tonsuring.

6.Upanayana.

7.Marriage.

8.Seemantha for His wife.

 

Illegitimate children.

 

Children of an Unmarried woman,

 

Child of son’s pregnant Bride,

 

Son of twice married woman,

 

Son of an adopted daughter,

 

Adopted son,

 

All belong to the family

 

In the absence of legitimate  children, the illegitimate children  receive one-fourth of the Estate.

 

Gautama Sutra 28.18.

 

Manu on Illegitimate Children

By the sacred tradition the woman is declared to be the soil (or the field), the man is declared to be the seed; the production of all corporeal beings takes place through the union of the soil with the seed.” (Manu. IX.33)

“Those who, having no property in a field, but possessing seed-corn, sow it in another’s soil, do not receive the grain of the crop which may spring forth.” (Manu.IX.49)

“If (one man’s) bull were to beget a hundred calves on another man’s cows, they (i.e., the calves) would belong to the owner of the cows; in vain would the bull have spent its strength.” (Manu.IX.50)

“Thus men who have no marital property in women, but sow their seed in the soil of others, benefit the owner of the woman; but the giver of the seed reaps no benefit.” (Manu.IX.51)

 

Citation.

 

https://groups.yahoo.com/neo/groups/advaitin/conversations/messages/55496

 

http://www.hinduwebsite.com/hinduism/h_children.asp

 

 

Mantrika Upanishad Essence of Vedas Advaita

In Hinduism on October 22, 2014 at 21:56

The Mantrika Upanishad appears in the Atharva Veda.

 

Full of symbolism ans an integrated approach to all the Three Vedas ,a clear exposition of Advaita and Maya can be found in this Upanishad.

 

I shall be posting an article explaining the concept.

 

Lord Subrahmanya.jpg

Lord Subrahmanya.

 

Translation.

 

Om ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

It remains as the infinite (Brahman) alone.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

1. The eight-footed immaculate Swan, bound with three cords, subtle and imperishable, to whom three ways lead, I see not though I see it everywhere.

2. At the time all living beings are confounded (in the darkness of nescience) when (however) the pileless darkness is shattered (by the sun of saving knowledge). The sages established in Sattva behold the Absolute beyond Gunaa (right) in the sphere of gunas.

3 (a). Contemplated by sages like Kumara, etc.; the Absolute is not otherwise capable of being perceived (at all).

3(b)-4. The agent of superimposition the Unborn (Maya), the nescient eight-fold inveterate mother of modifications; thus it is extended and again prodded. The world under such power and guidance gives rise to the values of man.

5. The Lord’s mighty Maya, having both a beginning and end, the creatrix, brings beings into existence; white, black and red (She) fulfils all desires.

6. (The ignorant) experiences this non-objective Maya (whose real nature is) unknown (even) to sages like Kumara. The Lord alone freely following (Her) enjoys Maya (as Her Lord and Companion).

7. He enjoys (Her) through both contemplation and action. He, the omnipresent one, sustains (Her) who is common to one and all, the yielder (of desired objects) and is enjoyed by the sacrificers.

8. The magnanimous (sages) behold in (the sphere of) Maya the bird eating the fruits (of Karmas). The priests who have completed their Vedic training have declared the Other to be detached.

9. The masters of the Rig-Veda, well-versed in the Shastras repeat what the Yajur-Vedins have declared. The adepts in Sama-Veda singing Brhatsama and Rathantara also (reaffirm this truth).

10. (Vedic) sages like Bhrigu and the Bhargavas – these followers of the Atharva-Veda, practising the Veda, the mantras and the secret doctrines, in the sequence on Words, (all set forth the same doctrine).

11-13. The faithful co-disciple, firm and accomplished, the red Bull, the sacrificial Remainder – as all these, in regard to Its immensity; and as Time, Life, the divine wrath, the Destroyer, the great Lord, the Becoming, Rudra, the Protector of Jivas, the Rewarder of the virtuous, the Lord of living beings, the Virat, the sustainer and the Waters (of life), is the all-Pervader lauded by beings magnified in the mantras and well-known to the Atharva-Veda.

14. Some aver Him (the great Lord) as the twenty sixth (Principle); others as the twenty seventh; the masters of the Atharva-Veda and the Atharva Upanishads know the Spirits beyond qualities, as set forth in the Sankhya.

15. The manifest and the unmanifest have been counted (together) as twenty four. (Some) declare Him non-dual; as dual; as three-fold; and similarly as five-fold.

16. Those who see with the eye of wisdom, the twice-born, perceive Him as comprising everything from Brahma to sticks, as one only, pure through and through, all pervading.

17. That in which this might manifold, moving and unmoving, is woven – in that very thing it also merges as the rivers do in the sea.

18. In That in which the objects are dissolved, and, having been dissolved, become unmanifest, once more they attain manifestation; they are again born like bubbles.

19. They come into being by virtue of causes supervised by individual selves that know ‘the field’. Such is the blessed Lord, so others repeatedly, declare.

20. Those Brahmanas who (just) know Brahman – here only they are dissolved; and being dissolved they exist in the Avyakta. Having been dissolved they exist in the Avyakta – this is the secret doctrine.

Om ! That (Brahman) is infinite, and this (universe) is infinite.

The infinite proceeds from the infinite.

(Then) taking the infinitude of the infinite (universe),

It remains as the infinite (Brahman) alone.

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

Om Shanti ! Shanti ! Shanti !
Here ends the Mantrika Upanishad, as contained in the Shukla Paksha Yajur-Veda.

 

 

Translated by A.G.Krishna Warrier, Published by The Theosophical Society of India.

Citation.

http://www.vedarahasya.net/mantrika.htm

 

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,

 

Cuddalore Vaishnavaite Clash Painful Anachara

In Hinduism on October 20, 2014 at 23:13

It gives me great pain to write this post.

 

Sri Devanathaswamy Temple at Tiruppadiripuliyur,Cuddalore is the center of the controversy.

 

The High Court of Madras has to make certain valid observations which should have been have known to the groups concerned.

 

This is a pictorial depiction of Thenkalai and...

This is a pictorial depiction of Thenkalai and Vadagalai Thiruman side by side with pointers to the differences. Thiruman is the caste or religious mark adorned on the forehead by the followers of vishnu. It reprsents the feet of the lord and his wife consort lakshmi. Apart from the menfolk wearing the centre thiruman this mark is used to brand the temples and places of worship. There are two subsects called Thenkalai (Southerners) Vadagalai (Northerners). (Photo credit: Wikipedia)

 

As one who hails from Srivilliputtur, the home of Andal and reasonably exposed to Vaishnavism,I am pained and hurt at this.

 

Earlier there have cases galore on which Vaishnavaite mark to use for Kanchi Varadharaja Perumal Temple.

 

This went on for years.

 

Are the learned scholars of both the sects aware that the other Religious Groups are laughing at us for this act?

 

Please do not quote Catholics, Protestants, Shia and Sunni.

 

We are Hindus.

 

Vedas are our Pramana.

 

We know that there was no Advaita , Visistadvaita or Dwaita in the Vedas.

 

It is a question of interpretation by the Acharayas who had taken into considerations the social conditions at the point of enunciating their Bhashyas.

 

It is a question of Perspectives.

 

All our perspectives need not converge.

 

Krishna does not advocate this divisions.

 

Why differentiate?

 

Does it not look silly when we worship a Cowherd and a Kshatriya, yet war amongst us, who belong to the same community?

 

The division of Vadakalai and Thenkalai does not have the sanction of the Vedas.

 

This act in the premises of Hayagriva, Lord of Wisdom?

 

When shall we grow?

 

Story:

 

Brokering peace between two warring sects of Vaishnavites, and disapproving the controversial practice of one sect closing doors of a famous temple in Cuddalore during a procession by the other sect, the Madras high court has said a true Vaishnavite does not cause pain to others.

“One who is a Vaishnava knows the pain of others, does good to others, does not let pride enter his mind, tolerates and praises the entire world, and does not say bad things about any one,” said Justice V Ramasubramanian, quoting from Nasinh Mehta’s rendition “Vaishnava Janato’.

The judge said doors of Devanatha Swamy Temple at Thiruvendipuram in Cuddalore, managed by Vadakalai sect of Vaishnavites, should not be closed when their counterparts in the Thenkalai sect take out Manavala Mamunigal procession on Sunday. He also asked police to ensure that the procession passes off peacefully.

The dispute is between Vadakalai and Thenkalai sects of Vaishnavites. Thenkalai sect takes out the deity of Manavala Mamunigal in a procession and chants Divya Prabandhams, after lighting camphor in front of Devanatha Swamy Temple. The Vadakalai sect wanted to close the doors of the main entrance to the temple at that time. After Hindu Religious & Chartable Endowments commissioner refused permission to close the temple, a petition was filed seeking permission to close the temple entrance and to restrain Thenkalai members from reciting Divya Prabandhams. Another petition was filed by Swami Govinda Ramanuja Dassar.

Justice Ramasubramanian said: “Even as per the Sastras, doors to the entrance of a temple constructed as per the Aagamas cannot be closed, except during fixed hours and except during certain inauspicious times. Therefore, the doors of the main entrance shall not be closed when the procession of the deity of Manavala Mamunigal is taken out.”

The judge asked the processionists not to light camphor when the deity passes through the temple, but said: “It is neither fair, not possible to prohibit the precisionists from chanting Divya Prabhandams and stopping for a few minutes in front of the temple, since it happens to be a public road. However, the processionists shall not obstruct the ingress and egress of devotees to the temple.”

Citation.

 

http://timesofindia.indiatimes.com/city/chennai/Court-steps-in-to-settle-dispute-between-warring-Vaishnavite-sects-in-Cuddalore/articleshow/44872472.cms

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