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Posts Tagged ‘Veda’

Reality Orders Trimurthis Are Not Brahman Matsya Purana

In Hinduism on September 2, 2014 at 12:29

Reality is the core of Vedas.

 

That the Reality is non dual is Advaita, qualified non dualism Visishtadvaita and Dualism is Dwaita.

 

Normally one does not find Brahman given more importance in the Puranas as each Purana extolls the virtues of the God on whose name the Purana is named.

 

Matsya Purana, Purana meant to extol the Virtues of Vishnu speaks of Brahman ordering and assigning jobs to the Trimurti.

 

What is interesting is that this chapter (Chapter 6)  does not state that a particular God, Shiva, Vishnu as the embodiment of Brahman.

 

Instructions by Brahman.

 

To Narayana.

 

Marry Lakshmi, destroy the wicked and protect the Righteous by taking Avatars.

 

 

To Shiva.

Marry Parvati,be present in Holy places, bless people and perform Creation, Sustenance and Destruction.

 

To Brahma.

Determine the fate of every one based on their Actions.

 

On this basis, Vishnu is present as Naranarayana in Badrinath,Madhava in Prayag,Sri Hari in Haridwar,Renganatha in Srirangam,Venkateswara in Tirupati,and as Krishna in Dwaraka.

 

Shiva is present as,

Somanatha in Saurashtra,Mallikarjuna in Srisailam,Mahakala in Ujjain,Rameswara in  Sethu (Rameswaram) and as in all Dwadasa Kshetras as Jyotir Linga.

 

Parvati blesses as Sakthi

in 18 Sakthipeetas,

and as village deity in villages.

Source.Matsya Purana

Vishnu and Twelve Tectonic Plates Of Earth

In Hinduism on September 1, 2014 at 08:03

While Vishnu was in His Yoga Nidra,two demons emerged from his ears.

 

(Vishnu does not sleep. It is called Yoganidra, it is Wakefulness born of Yoga.Tamil Language has a beautiful word for this, ‘அறிதுயில்’, which means sleeping while being aware of).

 

Tectonic plates.svg

Map of 15 Tectonic Plates

 

The world was enveloped in water.

 

They started destroying whatever Brahma has created.

 

Vishnu found it difficult to kill them.

 

So He showed confusion in their minds.

 

While they were confused, Vishnu asked them how Death would embrace them and they replied that they could be killed only in place without water.

 

One has to remember that there was nothing but water.

 

Vishnu had them in His lap and killed them with His Sudarshan Chakra.

 

(Bhavishya Purana)

 

Vishnu killed them by manifesting as Hayagreeva, after Madhu and Kaidabha stole the Vedas, and hid them in the Ocean.

 

Vishnu then retrieved the Vedas.

 

The bodies of Madhu and Kaidabha split into 12 parts(two times  Six)

 

These twelve are the Twelve tectonic plates of the earth.( Padma Purana)

 

Geology lists Seven  Tectonic Plates, six primary, eight secondary.

 

Primary Plates.

 

  • African Plate
  • Antarctic Plate
  • Eurasian Plate
  • Indo-Australian Plate
  • North American Plate

Secondary Plates.

  • Arabian Plate
  • Caribbean Plate
  • Cocos Plate
  • Indian Plate
  • Juan de Fuca Plate
  • Nazca Plate
  • Philippine Sea Plate
  • Scotia Plate

 

Citation.

List of Tectonic Plates Wiki

 

 

Atharva Veda Medicine Black Magic Text

In Hinduism on August 31, 2014 at 12:55

Of the Four Vedas, the Scriptures of the Hindus,the Ataharva Veda is less known as compared to Rig,Yajur and Sama Vedas.

 

It is not Athavana Veda as most people pronounce it.

 

Atharveda is not as large as the Rug Veda.

 

There are 10552 verses in Rig Veda and around 5987 verses (varies slightly based on recessions) in Atharva Veda.

 

Thus Atharva Veda is a little more than half the size of Rig Veda.

 

It is three times bigger than Yajur Veda or Sama Veda.

 

From the preliminary analysis of the text, it is revealed that Atharva Veda was centered around the northern Sarasvati region and later became the text of the shamans in the Kuru kingdom which got established to the east of Sarasvati (in Haryana).

 

Practitioners of Atharva Veda are now limited and they are found mostly in Maharashtra and Kerala, Gujarat.

 

As compared to the other three Vedas, the Atharva Veda speaks more of Daily problems and solutions, like diseases,black magic.

 

The name Atharva Veda is a compound of Atharva, the Rishi who compiled it and Veda, meaning Knowledge.

 

The Atharvaveda was mainly composed by two groups of rishis known as the Atharvanas and the Angirasa.

 

Hence its oldest name is Ātharvāṅgirasa. In the Late Vedic Gopatha Brahmana, it is attributed to the Bhrigu and Angirasa.

 

Additionally, tradition ascribes parts to other rishis, such as Kauśika, Vasiṣṭha and Kaśyapa.

 

There are two surviving recensions (śākhās), known as Śaunakīya (AVS) and Paippalāda (AVP)

 

The Schools,Shakas.

 

  1. paippalāda, regions south of the Narmada River
  2. stauda
  3. mauda
  4. śaunakīya, regions north of the Narmada River
  5. jājala
  6. jalada
  7. kuntap
  8. brahmavada
  9. devadarśa
  10. cāraṇavaidyā

 

Disease and Medicines in Atharva Veda.

 

Atharva Veda is the first Indic text dealing with medicine.

It identifies the causes of disease as living causative agents such as the yatudhāna, the kimīdin, the krimi or kṛmi and the durṇāma.

The Atharvans seek to kill them with a variety of incantations or plant-based drugs in order to counter the disease .

This approach to disease is quite different compared to the trihumoral theory of Ayurveda.

Atharva Veda suggests germs as a cause for leprosy and also talks about Anti-Biotics.

 

Atharva Veda also talks about Warfare.

 

A variety of devices, such as an arrow with a duct for poison (apāskambha) and castor bean poison, poisoned net and hook traps, use of disease-spreading insects and smoke screen.

 

Abhicarika Prayoga, Deployment of Black Magic.

 

The major rituals covered by the Atharva Veda are marriage in kāṃḍa – XIV and the funeral in kāṃḍa – XVIII.

There are also hymns that are specific to rituals of the bhṛgu-aṅgirasas, vrātyas and kṣatriyas.

One peculiar rite is the Viṣāsahi Vrata, performed with the mantras of the XVII kāṃḍa in a spell against female rivals.

 

Atharva Veda contains mantras for white magic (defensive magic) as well as black magic (offensive magic).

It deals with rivalries between women in relationship with the same man, rivalries between two men, attracting /seducing a man by a woman or a woman by a man and suggests incantations that can be used in such situations.

 

Atharva Veda Black magic and Western Black magic.

 

Many of the hymns in Atharva Veda containing invocations to cure diseases or to ward of diseases and magical incantations to defend against evils done by enemies or to proactively attack evil-doers indicates a religion and philosophy which has its parallels in the Shamanic traditions in the whole world.

Since Atharva Veda is the oldest text describing these practices and since it is still preserved without much modification, it is possible that Shamanic traditions worldwide have their origins in the Atharva Vedic religion.

This could mean that the Shamaic traditions in Europe such as those in Ireland, Belgium etc could have its origins in the Atharva Vedic-homeland in Saraswati-Ganga basins.

Similar traditions are also found in the southern India and in various pockets of central and eastern India.

This situation however can also be explained without a migration scenario.

It is possible that the Shamanic traditions well-preserved in Atharva Veda was one important part of the global Shamanic traditions that had already spread throughout Asia, Africa and Europe during the early days of awakening of the human civilization.

 

Atharva Veda Text in  English by Ralph T.H.Griffith.

 

Citation.

 

http://ancientvoice.wikidot.com/article:atharva-veda

 

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.

 

https://beta.groups.yahoo.com/neo/groups/saibabanews/conversations/topics/52678

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 .
aasiinashchandrakhaNDapratighaTitajaTaakshiiragaurastrinetro
    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 .


http://www.shaivam.org/ssudakshinamurti.htm

 

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