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Breast Developers Face Pack Cosmetology Ancient India Tips


One is inundated with advertisements in TV about Hair fall Cures, Pimples,Acne and other cosmetics for Men and Women.

That they are harmful, I have posted a detailed article.

These make up preparations are not new to India.

Cosmetology Ancient India.Book.Image.jpg Cosmetology Ancient India.

Sanskrit and Tamil literature  abound in details on this subject and practical tips are available.

A Sample.

Lip balm / lip salve

“Cracked lips, besides being painful, spoil the beauty of the face. The following remedy was recommended in such cases – “If the rind of Bel fruit (Aegle marmelos Corr.) is levigated (i.e. powdered and mixed) in a woman’s milk and the paste thus prepared is applied to the cracked lips, within 10 days the cracking will stop and the cracks will heal[5].”

Skin lightning and exfoliating scrub

A fair skin has always been an attraction for Indians. The following paste used to be applied to the body to make the skin a shade or two lighter and give it a natural glow – “Pound together The root of Kosta [Kooth or Kushtha, English name: Costus.][6] (Saussurea lappa Clarke.), Til seeds (Sessamum indicum Linn.), the leaves of Sirisa (Albizzia lebbek Benth.), the leaves of Chopda (Pongamia pinnata Pierr.), the wood ofDevdar (Cedrus deodara Roxb.) and the wood of Zadali Haled (Berberis aristata DC.) Roast this mixture between dried cakes of Buffalo dung, then take it out and grind it properly to a fine powder. If the paste made from this compound is applied to the body for three consecutive days, the above mentioned desired results will be obtained”.

Cure for dandruff

“Pound khas-khas seeds (Papaver somniferum Linn.) in milk and apply to the scalp. It will cure dandruff”.[5]

Rejuvenation process (Kayakalpa)

A very famous rejuvenation treatment called Kayakalpa used to be practiced. The meaning of the word is to make a person look young, bring about a change in the color of the hair and texture of the skin, improve the eyesight and so forth. “Take equal quantities of Kadunimba (Azadirachta indica Juss.) leaves, Maka (Eclipta alba Haask.) leaves, Mundi [Gorakhmundi]  (Sphaeranthus indicus Linn.) leaves, Nirgundi [Nagoda, Nirgundi and Nirgunda (Vitex negundo Linn.)leaves and Vova (Carum copticum Benth.) leaves.

Dry all the 5 ingredients in the shade. Then powder this mixture. Take internally two pinches of this powder twice a day. While the subject is under this treatment, the diet should mainly consist of milk and rice only. Quite soon the person will look younger, the skin will become lustrous and even the grey hair will turn black”.

Depilatory

The presence of hair on arms, face, legs and pubic area, was considered an eyesore, and certain formulae were practiced to remove them.

“Pound together dried fruits of Aavalakatti (Emblica officinalis Gaertn.) and dried fruits of Pimpali (Piper longum Linn.). Soak this mixture in the milky latex of Nivadunga (Cactus: Euphorbia nivulia Ham.) If this compound is applied to the desired place, the hair from that area will fall off”.[5]

Breast developers

“Powder together the root of Aswagandha (Withania somnifera Dunal.), the fruit of Gajapimpali(Scindapsus officinalis Schott.), the root of Kosta (Saussurea lappa Clarke.), and the rhizomes of Vekhanda[Vekhanda, English name: Sweet flag. (Acorus calamus Linn.). To this powder add butter made from buffalo’s milk and massage the bust with this medicated butter. This will increase the bustline and make it firm and shapely”.

Some more formulae from other sources, earlier than 18th and 19th cent A.D. include the following:

Face pack

“Take Masura—a lentil common in India (Lens culinaris Medic.) and pound with Madhu (Honey). The paste so prepared, rubbed for seven nights, gives the splendor of the petals of the white lotus flower to the face”.

Cure for pimples

“The application of plaster composed of Kustumburu [Dhana, Dhania, English name: Coriander](Coriandrum sativum Linn.), Vacha or Vekhanda (Acorus calamus Linn.), Lodhra [Lodhar, Lodhra. English name: The Lodh tree] (Symplocos racemosa Roxb.) and Kushtha or Kosta (Saussurea lappa Clarke.) pasted together is also recommended for curing pimples”

Mouth freshener

I quote a verse translated from Sanskrit: “Oh! beautiful damsel, make fragrant quickly, Poog-phala i.e.Supari or Betel nut (Areca catechu Linn.), for rulers of the earth (Kings) by mixing together Kushtha(Saussurea lappa Linn.), Tagara (Valeriana wallichii DC.), Jatiphala (Myrstica fragrans Houtt.), Karpoora(Cinnamomum camphora Nees and Eberm.), Lavanga (Syzygium aromaticum Merrill and Perry.) and Ela(Ellettaria cardamomum Maton)”

Cure for lice and nits

“On tying the head with a piece of cloth dipped in the juice of Phanivalli (Piper betel Linn.) or ‘Paan” leaves, to which has been added Paratda (Mercury), lice and nits would be finished off.

General hair remedy and cure for the prematurely graying

“Juice of Bhringaraja or Maka (Eclipta alba Hassk.), together with Lohakitta (Iron-rust: Non-botanical. Iron oxide, normally Red oxide.), Phalatrikam or Triphala = Collection of three fruits, viz. Harada [Hirda, English name: Chebulic myrobalan (Terminalia chebula retz.), Beheda [Behada, English name: Belleric myrobalan][6] (Terminalia bellerica retz.) and Avala [Amla, English name: Emblic myrobalan (Phyllanthus emblica Gaertn.), cooked in oil when applied (to the scalp), would cure dandruff, itching, alopecia and would also darken the hair, which have become grey prematurely.

Deodorant powder

“The powder from the barks of Sahakara [Aam, Amba, English name: Mango][17] (Mangifera indica Linn.) tree and Dadima [Dadim, Dalimba; English name: Pomegranate][17] (Punica granatum Linn.) tree, mixed with Shankha (Fragrant Shell) powder and applied to the relevant part of the body, removes bad odour. The powder made of Chincha (Tamarindus indica Linn.) and Karanja (Pongamia glabra Vent.) seeds, if applied also removes bad odour.[19,20]

Examples of above given formulae serve to give some idea of Ancient Indian researchers and their contribution to Indian Medical Lore.

The research involved in this work was to compile the cosmetic formulae from various sources and then to find the proper equivalent botanical names for the Sanskrit and Prakrit terminologies (For the ingredients used in the formulae). This was done with the help of native people and experienced vaidyas in South India and Maharashtra. Identification was done by studying the properties of the plant and if these plant names were the actual ingredients used.

Some of the formulae are still in use by some rural women in the interiors of India. Some formulae are in use even today by vaidyas practicing the Ayurveda branch of medicine.

This study forms mainly an ethnobotanical contribution to our knowledge and is hoped that it forms the basis for further chemical, clinical and allied investigations in the cosmetic and therapeutic aspects of the Indian botanicals.

REFERENCES

1. Lal BB. The Saraswati Flows on: The Continuity of Indian Culture. 2002.
2. Mahabharata (Critical Edition) Pune: Bhandarkar Oriental Reseach Institute. Viratparva. Chap.3:17, 8:16, Aadiparva. Chap.213:44.
3. Lad GP. Archeology and Mahabharata. Pune: Deccan College Postgraduate Research Institute; 1978. Part I.
4. Patkar KB, Bole PV. Herbal cosmetics in ancient India with a treatise on planta cosmetica. Bharatiya Vidya Bhavan Mumbai, India Mumbai: World Wide Fund for Nature; 1997.
5. Rao SA. In: Sri Sarabhendra Vaidya Ratnavali. Krishnaswami Mahadick., editor. Saraswati Mahal Library: Tanjore; 1952. p. 277. 351,354,359,381.
6. Mukerji B. The Indian Pharmaceutical Codex-Council of Scientific and Industrial Research. New Delhi: 1953. pp. 223–228.
7. Rao KV. Contributions to the Study of Economic plants. Study of vegetable drugs sold on pavements of Bombay. 1967:256. (In two Volumes)
8. Watson JF. In: Index to the native and scientific names of economic plants. Eyre GE, Spottiswoods W, editors. London: 1866. p. 412.
9. Anon.- Maharashtra State Gazetteer. Vol.A. Mumbai: Bot Gen Miscellaneous Plants-Govt Printing Press; 1961. p. 84. Part III.
10. Mishra J. Shri Kamaratnam-Nityanath virachitam (13th Century. A.D.) Kalyan, Mumbai: Lakshmi-Venkateswar Press Prakashan; 1897. p. 93. Chap.5:60.
11. Nadkarni KM. Indian plants and drugs with their medicinal properties and uses. Norton and Co. Madras: 1910. p. 120.
12. Bhishagaratna KL. An English translation of Sushruta-Samhita (176-340 A.D)–The Chokhamba Sanskrit series office, Varanasi (In three Volumes) 1963:455. Chapter 20:37.5.
13. Bhishagaratna KL. Atridev – Vagbhat.- Ashtang Hridaya-Shri Vagbhat virachita (Later half of 5th Cen A.D.) Varanasi: Chaukhamba Sanskrit Series Office; 1962. p. 564. Chapter 32.3.
14. Sharma T. Nagarasarvaswam-Padmashri virachit (10th Cen.A.D.) Manilal Desai, Fort, Mumbai: 1921. p. 13. Chapter 4:11.
15. Sambashiva SK. Haramekhala-Mahuka virachi. 1936:47. (9th Cen. A.D). Chapter 1(4):18.
16. Watt G. The Commercial Products of India-John Murray. London: Albomarle Street, W; 1908. p. 68.
17. Khory RN. The Bombay Materia Medica And Their Therapeutics. Mumbai: Ranina’s Union Press; 1887. p. 479.p. 226.p. 303.
18. Gaud K. Sharangadhara – samhita – Sharangadharacharya virachita (14th Cen. A.D.) Lucknow: Tejjkumar; 1967. p. 419. Chapter 2(9):161,162.
19. Bhagirathaswami-Ratirahasya-Koka kavi virachita (13th Cen.A.D.)-Lohia S.C. 195/2. Harison Road, Calcutta: 1930. p. 236. Chapter 15:84.
20. Upadhyaya SC. Ratirahasya (13th Cen. A.D.) Mumbai: D.R. Taraporevala Sons and Co. Pri. Ltd; 1965. p. 96. Chapter 15:84.
Citation.
Articles from Indian Journal of Plastic Surgery : Official Publication of the Association of Plastic Surgeons of India are provided here courtesy of Medknow Publications

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Hinduism, Uncategorized

Krishna Horoscope 27th July, 3112 BCE Birth


That the Ithihasas are not myths perpetrated to  gain political power as in some religions.

Lord Krishna as a Child.image.jpg Lord Krishna as a Child.

They provide detailed descriptions of people and events that are verifiable with Astronomy, which can not be manipulated by vested interests to suit their ends

On this basis the events reported in the Ramayana and The Mahabharata have been verified and found to be correct.

In the case of Mahabharata , the horoscope of Lord Krishna has two versions.

One is based on The Srimad Bhagavatha Purana ,and the other is by Soordas, possibly based on the Bhagavatha Purana.

Planetary Position during Krishna's Birth,image.jpg Planetary Position during Krishna’s Birth, Srimad Bhgagavatha. Krishna’s Birth Chart | Courtesy Prof.Narahari Achar, Memphis University, USA

There is one more rectified  horoscope of Lord Krishna by the famous BV.Raman,astrologer from Bengaluru, India.

The Bhagavatha Purana states thus,

Shravana vada ashtami, Rohini Nakshtra, uditam Lagnam’

Krsna was born with all the stars and planets and houses in very very auspicious positions and combinations and specifically mentions the ascention of Aja-nakshatra (“Rohinii”). Several shlokas later, the Saaraartha-darshinii tika of Sripad Vishvanath Chakravarthi Thakur references an older astrological treatise named Kha Manikya (which now seems to have been lost) that gives full detail of Sri Krsna’s birth chart as follows: “The Moon, Mars, Mercury and Saturn were exalted. Taurus ascended. Jupiter was in Pisces. Sun was in Leo, Venus in Libra, Rahu was in Scorpio. It was midnight, on a wednesday, while the Moon was in Rohini.”

-Bhagavat Purana, 10th skanda, 3rd dhyaya, 1st shloka .

Another one with corrections.

The respected astrologer BV Raman rectified a horoscope for Lord Krishna, which can be found in his published work “Notable Horoscopes”. Another version of Krishna’s horoscope in popular use is mentioned in a poem by Soordas, a fifteenth century poet of Bhakti Marg, considered a great saint and renunciate.

 

In his research Raman proposed that this took place on the 19th July 3228 BCC.

( Four years difference)

Krishna Rasi Chart .image.jpg Krishna Rasi Chart by BV Raman.

 

Citations.

https://vicdicara.wordpress.com/2011/07/06/what-is-krishnas-horoscope-really/

Navamsa Chart of Lord Krishna by BV Raman.image.jpg Navamsa Chart of Lord Krishna by BV Raman.

 

Planetary Positions : Sun 139° 48′,Moon 47° 42′, Mars 91° 6′, Mercury 152° 48′, Jupiter 148° 54′, Venus 102° 54′,Saturn 224° 42′, Rahu 106° 24′, Lagna 50°
Every avatar of Vishnu has the purpose of establishing dharma and displaying his great opulences.
 
It is impossible to measure the opulences of Krishna, but scriptures state that he is all attractive, all wise, the most beautiful, the richest. In his life it is said Krishna had over 16000 palaces bedecked in jewels, but this is only a minute example of his wealth. He himself says he is the proprietor of all the planets making him the richest of everyone. His opulences are listed as 1)Strength 2) Fame 3)Wealth 4) Knowledge 5)Beauty 6)Renunciation.
 
Understanding planetary indications for a Divine Incarnation of the Lord is different to that of an ordinary man. Everything about him is fully transcendental and he is the Supreme Enjoyer of Eternal Bliss. That is his unique position.
 
In Krisna’s chart Taurus rises and the Ascendant is graced by the presence of exalted Moon, in Rohini. Prash Trivedi in his book “The 27 Celestial Portals” states that:-
 
“Rohini’s extraordinary charm and magnetism is made clear by the fact that Moon, whose duty it is to spend only a certain amount of time with each of the nakshatras in his monthly travel through the zodiac, at one point refused to leave Rohini’s abode”
 
Rohini, falling in the sign of beauty, Taurus, is the most alluring amongst all the nakshatras. On the Ascendant it gives large and expressive eyes, refined sensual and seductive features and a smiling countenance. Smiling is also a second house affair, and here we see the sign of playfulness and mischievous Gemini on the second cusp,with its lord Mercury exalted in the radiant, cultured and kind constellation of uttara phalguni in the 5th house of love. Uttaraphalguni is a great yet noble trickster and an expert cassanova.
 
These sign positions of Moon and Mercury are present in the horoscope attributed to Soordas poem and also Raman’s Version.
In Raman’s chart, the aspect of 9th lord Saturn on the Ascendant and Moon may give some strong discipline over the mind and body and great detachment. Saturn’s aspect on the Moon is considered beneficial for renunciation, which may be the case for normal persons.Renunciation is also seen in Raman’s chart with Ascendant lord Venus conjunct 12th lord Mars. One has aligned their will to unite with Divine. In Raman’s chart Mars is debilitated, neechabhanga and vargottama, perhaps according to Raman’s reasoning, inferring a certain effortlessness in the process as Mars is the planet of effort. Mars however being debilitated vargottama is not auspicious, its neechabhanga is weak in the navamsa.
 
In Soordas’ chart, exalted Saturn conjunct Ascendant lord Venus gives more powerful control over the body, the Ketu’s influence on the Moon can indicate perfection of one’s lunar nature, and a mind that has access beyond the material world and to secrets related to the functioning’s of the universe without the limiting aspect of Saturn. An exalted 12th lord in the 9th in Saturn’s sign can indicate great renunciation as does Ketu’s presence with Ascendant and Moon in the sign of Taurus.
 
The presence of exalted Moon gives extremely feminine qualities to the appearance, crimson cheeks and coral lips (Rohini being the “reddish one”). Moon is fickle, charming, playful and a great romantic. Rohini is one of the wealthiest of constellations, and here wealth or opulence is not only an aspect of one’s personality and appearance, but the general theme of one’s life. Rohini is a long life constellation and in Raman’s chart, the 8th lord Jupiter is possessing strength in a kendra with moolatrikona Sun,with digbala and vargottama Saturn in the 7th house.
 
In Soordas’ chart, Moon suffers from Kema druma yoga giving danger in infancy, but the Ascendant lord and Saturn are rendered strong, along with 8th lord Jupiter in own sign.
 
In Raman’s chart, Rohini, an extremely productive and creative influence in regards to the Moon and the exchange with Venus who occupies Cancer in the constellation of Pushya in the third house gives great artistry to the body, mental and physical prowess, an inquisitive and protective nature. Taurus, Rohini and Pushya relate to cows, Krishna being a cowherd boy and the protector of cows.Pushya is the most beloved and benign of all nakshatras, and has the quality of nourishment or giving unselfishly just as the milk yielding udder of the cow. This sacrificing quality is enhanced with Rahu also being in Pushya (Rahu amplifying the Venusian qualities in the chart) conjunct an effortless acting 12th lord Mars (Mars the planet of effort is debilitated, but neechabhanga) in a constellation of unlimited expansion,Purnavasu.
 
In Soordas’s chart third lord is also giving great artistry to body, and mental, physical prowess, but with less complexity and more purity than the exchange indicated in Raman’s chart. In addition to the 3rd lord Moon in Rohini, Taurus (protector of cows),Ascendant lord Venus in 6th with 9th and 10th lord Saturn makes one a protector and upholder of dharma in general, Krishna’s main mission.
 
In Raman’s chart, Venus is closely conjunct friend Rahu giving diplomatic power, and vargottama Mars, giving a vibrant sexual attractiveness and in Raman’s opinion devoid of carnal lust .Raman gives the reason that Mars is far enough from Venus and Rahu, but this seems to be a weak reason. The Sun is very powerful in the chart giving control of the senses.
 
In Soordas’ chart, diplomatic power is indicated by Venus and Saturn in Libra, planet of lust and vitality Mars is powerful but controlled in Saturn’s sign and is aspected by Ketu (mokshakaraka).
 
Krishna’s complexion was smoky, dark, sky blue. In Raman’s chart Venus is conjunct smoky bluish hued planet Rahu and blue planet Saturn aspects Ascendant. In Soordas’ chart, Ascendant lord is conjunct Saturn and Rahu aspects Ascendant.
 
Rahu’s aspect on Ascendant (Soordas’) or its lord (Raman’s) adds a certain magnetism or hypnotic quality to the personality. In Soordas’ chart there is a lot of hypnotic influence in 7th house and Raman’s chart the hypnotic influence is particularly focused in one’s personal environment (3rd house). Having Rahu though conjunct the Ascendant lord in its enemy sign of Cancer in Raman’s chart does not appear auspicious for self clarity.
 
The nodes are not as powerful in Raman’s chart compared to Soordas.Raman’s sign placement of the nodes are weaker and the dispositors are mixed in strength. As the balance of the entire horoscope rests on the nodal axis, the serpent forces, which Krishna has complete mastery over, so one would expect the nodes to be immaculately positioned in both Rasi and Navamsa. .
 
Krishna has a more roguish quality in Raman’s chart because of Rahu close to Venus.
 
Krishna enchanted women, cows and all of nature with his musical flute playing, airy sign Gemini on the 2nd house with exalted Mercury in 5th house and 3rd lord Moon exalted in Rohini.
 
In one of his pasttimes, He was very pleased one day with peacocks (Mars) dancing ecstatically to his flute, a display of great submission and enchanted surrender by these colourful birds and is always depicted wearing a peacock feather on his head. It might be seen as a metaphor for Krishna’s control over the desire aspect martian aspect of nature.
 
In Raman’s chart Mars being 12th lord, and clearly powerless in respects to musical Venus and Moon exchange might be Raman’s implication for this.
 
In Soordas’ chart, Mars is very elevated in its position near the midheaven. Having occult Rahu in Mar’s sign in 7th, points towards a magical relationship with martian elements, Rahu sitting opposite the 3rd lord Moon in Rohini. Debilitated Mars is not required for surrender to happen, because it is already 12th lord.
 
In Raman’s chart His birth in a prison is seen by the 12th lord Mars being conjunct Ascendant lord and Rahu. In Soordas’ chart, one can see from Moon and ketu that there was danger and occult forces happening around the time of birth.
 
Upon his birth a miracle happened, the prison doors opened by themselves and all the guards fell asleep (a demonstration of Krishna’s authority over his 12th lord Mars in Raman’s chart, in the sense that Mars has a certain powerlessness). In Soordas’ chart it is really the nodal connection on the Ascendant with Rahu’s dispositor Mars being 12th lord that intimates this potential.
 
The night of his birth saw heavy floods, and Sheshnag the serpent (nodes) formed an umbrella to save the baby from the rain.This is a very powerful incident, which I can only intuit means a complete awakening of kundalini forces immediately at birth. In Raman’s chart Saturn (a slow acting planet), being disposition of south node, does not seem to support to this occasion.
Citation.
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Hinduism, Uncategorized

Google Ramayana Get Password here


There are many version of Ramayana.

Please read my post on this.

Now there is a modern edition.

Lord Rama,Coronation.iImge.jpg

Lord Rama’s Coronation.

Google Ramayana!

It is in Indonesian language.

It is interactive.

Citation.

Check this to get a password.

http://ramayana.sites.f-i.com/

Can our tech savvy people do some thing o these lines as an Apps?

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Jana Sankalani Tantra,Secrets of Pranava OM


Jnana Sankalini Tantra is a beautiful and meaningful dialogue between Lord Shiva and his consort, Parvati. In Tantric practices, both Shiva and Parvati are worshipped together, since the former represents consciousness and the latter, in the form of shakti, symbolizes energy.

In tantric meditation, inner bliss can be obtained by arousing energy latent in humankind, and uniting it with Shiva. Tantra uplifts consciousness in order to embrace the cosmic spirit.

Aspects of divinity Shiva and Shakti, play creates the entire universe.

The Jnanasankalini Tantra is a brief work of 107 shlokas (verses) which outlines the dynamics of this interplay.

The secrets of Pranava OM is described.

 

Translation
Mahadevi questioned Maheshvara, the Deva of all devas, the World Guru, sitting on the peak of Mount Kailasha: Speak to me of knowledge! (1)
Devi said – Deva! what is creation and how is creation destroyed? What is the Brahma Jnana beyond creation and destruction? (2)
Ishvara answered – Creation comes from that beyond words (avyakta) and returns to that beyond words at (the time of) destruction. Brahma Jnana is the avyakta, beyond creation and destruction. (3)
From the syllable Om comes everything, the fourteen vidyas, mantra, puja, dhyana, action and non-action. (4)
The four vedas, the six limbs of veda, mimamsa, nyaya, dharma shastra and puranas are the fourteen Vidyas. (5)
For as long as these Vidyas are known, (true) knowledge is not. On knowing Brahma Jnana one is strong in all other knowledge. (6)
The vedas and the puranas are like common whores but the Shambhavi Vidya is concealed like a Kula Shakti. (7)
All knowledge is in the body, all devatas are in the body, all sacred bathing spots are in the body, known through the words of a guru. (8)
Self-knowledge is the cause of happiness and liberation for a man, not dharma, not karma and not the reciting of mantra. (9)
Just as there is potential for fire in wood, as there is scent in flower and nectar in water, so in the centre of the human frame is Deva, devoid of good or bad. (10)
The Ida is the Ganges and the Pingala is the Yamuna. In the centre of the Ida and the Pingala is the Sushumna, the Sarasvati. (11)
The union of the three is known as the king of bathing places. Whosoever bathes there is released from all badness. (12)
Devi said-Maheshvara, what is Khecari Mudra? What is Shambhavi Vidya? What is knowledge of the self? Tell me of that! (13)
Ishvara said-A steady mind without external support, steady breath without restraint, steady seeing without looking, that resembles Khecari Mudra. (14)
Like a child or a fool’s mind drifts in sleep and dream, even without actually being asleep, so a man who wanders similarly without support knows Shambhavi Vidya (15)
Devi said-Devadeva, Natha of the Cosmos, Parameshvara, tell me the differences between the different darshanas, each separately. (16)
Ishvara said-The tridandins are devoted to practice of the vedas. The Shaktas worship Prakriti, the Buddhists follow the void. (Shunya). (17)
The Carvakas, although knowing the tattvas, are atheistic prattlers, denying the existence of the source of all. (18)
Uma said, Lord! Speak of the characteristics of the microcosm! Talk of the five elements and the twenty-five qualities. (19)
Ishvara said-The five qualities of earth (Prithvi) according to Brahma Jnana are bone, flesh, nails, skin and hair. (20)
Knowers of Brahma Jnana say that semen, blood, marrow, urine and faeces are the five gunas of water. (21)
The knowers of Brahma Jnana say sleep, hunger, thirst, fatigue and idleness are the five qualities of fire. (22)
According to Brahma Jnana, holding, shaking, throwing, expanding and contracting are the five qualities of air. (23)
The knowers of Brahma Jnana say desire, anger, delusion, shame and greed are the five qualities of space. (24)
Air comes from space, fire comes from air, water comes from fire, and earth comes from water. (25)
Earth dissolves into water, water dissolves in fire, fire dissolves in air and air dissolves in space. (26)
Creation comes from the five tattvas and is dissolved into them. Greater than the five tattvas is that which is above them, without stain. (27)
The organs of touch, taste, smell, sight and hearing are the five tattvas of the senses. Mind (manas) is the tattva that gives birth to them. (28)
The entire macrocosm is situated in the centre of the body. That with form is destroyed while that without form is indestructible. (29)
Whosever’s mind is fixed on the formless becomes one with the formless. Therefore, by every means, reject that with form. (30)
Devi said-Adinatha, tell me of the seven dhatus. What are they? What is Atma? What is the inner Atma (Antaratma)? What is the Supreme Atma (Paramatma)? (31)
Ishvara said-Semen, blood, marrow, fat, flesh, bones and skin are the seven (dhatus) in the body. (32)
The body is Atma. Mind is the Antaratma and Paramatma is the Shunya (void) where the mind dissolves. (33)
Blood is the mother dhatu and semen is the father dhatu. The Shunya dhatu produced from vital breath is the foetus. (34)
Devi said-Tell me of the nature of speech. How is it produced and how is it dissolved? (35)
Ishvara said-Vital breath comes from the Avyakta, mind arises from vital breath. Speech comes from mind and is dissolved into mind. (36)
Devi said-Where does the sun dwell? Where does the moon dwell? Where does vital breath dwell? Where does mind dwell? (37)
Ishvara said-The moon is at the root of the palate. The sun is at the root of the navel. Vital breath is above the sun and mind is below the moon. (38)
The Cit is above the sun and the jiva is above the moon. Mahadevi, this is to be learned from the mouth of a guru. (39)
Devi said-Where is Shakti? Where is Shiva? Where is Time? What causes ageing? (40)
Ishvara said-Shakti is within (Patala). Shiva is without. Time is in space and causes ageing. (41)
Devi said-What wants to eat? What wants to drink? What stays awake in waking, dream and deep sleep? (42)
Shiva said-Vital breath wants food. Food is consumed by fire. Vital breath is awake during waking, dream and deep sleep. (43)
Devi said-What causes karma? What causes bad deeds. Who does bad deeds? How is one liberated from bad deeds? (44)
Shiva said-The mind does bad deeds. The mind is stained by bad deeds. That mind, having become itself, does neither good nor bad. (45)
Devi said-How does an embodied soul (jiva) become Shiva? What is cause and effect? Speak to me, of your grace! (46)
Ishvara said-Bound by delusion jiva, freed from delusion Sadashiva. You are cause and effect. Enlightenment is different from you. (47)
Folk subject to tamasa wander to this sacred place and that sacred place, thinking that Shiva is here, Shakti is elsewhere, mind is somewhere else and vital breath is somewhere else again. (48)
O Beauteous One, they do not realise the sacred place within the body. How then, can they be liberated? (49)
Veda is not the vedas, the eternal Brahma is veda. Whosoever knows the Brahma Vidya is a brahmin, skilled in the vedas.(50)
After churning the four Vedas and all the scriptures, the yogis have extracted their essence, leaving pandits to drink the butter milk which remains. (51)
All the scriptures are like dirty leavings with everyone speaking of knowledge. The Brahma Knowledge beyond words is not dirty leavings. (52)
The path of Brahma is the ultimate tapas and not ordinary tapas. Whosoever knows the upper semen, he is a deva. (53)
Meditation is not meditation unless the mind is united with Shunya. He who does so becomes happy and liberated, no doubt. (54)
Sacrifice (homa) is not homa unless it is samadhi, in which the vital breaths are sacrificed in the fire of Brahma. That is the true sacrifice. (55)
Good and evil acts give rise to good and evil consequences. Therefore, by every means, a wise man rejects them. (56)
For as long as ignorance prevails, so long does caste and family matter. After knowing Brahma Jnana, one is free from all distinctions of caste. (57)
Devi said-Shankara, I do not understand this knowledge you have spoken of. Devesha, remove my doubts! Tell me how the mind is dissolved. (58)
Shankara said-It is said that Brahma Jnana is like dreamless sleep in which is dissolved mind, speech and actions. (59)
Brahma Jnana, it is said, is a state of one-pointedness, without anxieties, peaceful, free of delusion and bestowing a child-like nature. (60)
In the next line I will declare that spoken by the knowers of the truth. Yoga is the the rejection of all thoughts and concerns. (61)
One who reaches samadhi for a split second or even half a split second destroys the evil of a hundred births instantly. (62)
Devi said-Deva, what is Shakti and what is Shiva. Tell me about this! Reveal the nature of Jnana! (63)
Shakti dwells in the moving mind and Siva dwells in the steady mind. He who is established in the steady mind becomes accomplished while living in the body. (64)
Devi said-Where are the three Shaktis? Where are the six cakras? Where are the twenty one macrocosms? Where are the seven underworlds? (65)
Ishvara said-The upper Shakti is in the throat, the lower Shakti is in the anus. The middle Shakti is in the navel and the Shakti above these is without description. (66)
The adhara cakra is in the anus, the SvadhishÖhana is near the penis. I have spoken previously of the distinctions of the cakras. Hail to that above the cakras! (67)
The top half of the body is called Brahmaloka, below that is Patalaloka. The body resembles a tree with the roots at the top and the branches below. (68)
Devi said-Parameshvara, Shiva, Shankara, Ishana. Speak to me! What are the ten vital breaths and what the ten doors? (69)
Ishvara said-Prana is in the heart, apana is in the anus, samana is in the navel region and udana is situated in the throat. (70)
Vyana is spread throughout the body, Naga moves upward, Kurma is situated in the tirthas. (71)
Krikara is in crying, Devadatta is in yawning, Dhananjaya is in singing and roaring. (72)
According to the yogis, these vital breaths have no support. The nine doors are clear and the tenth door is the mind, it is said. (73)
Devi said-Speak to me of the characteristics of the nadis spread throughout the body. Tell me of the ten nadis arising from Kundalini Shakti. (74)
Ishvara said-Ida, Pingala and Sushumna go upwards. Gandhari, Hastijihva and Prasava move below. (75)
Alambusha and Yasha are situated to the right. Kuhu and Shankhini are situated to the left. (76)
Various nadis, amounting to seventy two thousand, arise from these ten and exist in the body, it is said. (77)
Only a yogi with knowledge of the nadis is a true yogi. Devi, nadi knowledge gives siddhi for yogis. (78)
Devi said-Bhutanatha, Mahadeva, Parameshvara, speak to me! What are the three devas? What are the three bhavas? What are the three gunas? (79)
Ishvara said-The Rajobhava is Brahma. The Sattvabhava is Hari, The Krodhabhava is Rudra. These three devas are the gunas. (80)
These three devas, Brahma-Vishnu-Maheshvara, are one. Whosoever thinks of them as different in nature is never liberated. (81)
Brahma is like semen, Hari is like vital breath and Rudra is like mind. The three devas are the gunas. (82)
Brahma is compassionate, Hari is pure and Rudra is fiery. The three devas are the gunas. (83)
With one meaning, they are the same thing, supreme Brahma, the cosmos, all which moves and does not move. Whosoever thinks of them as different in nature is never liberated. (84)
I am creation. I am time. I am Brahma. I am Hari. I am Rudra. I am Shunya. I am everywhere. I am without distinction. (85)
I am the soul of all, o Devi. I am free from desire, I am space. I am my pure own nature, without stain, there is no doubt of it. (86)
He who has controlled his senses and courageous is a Brahmacari and a true pandit, speaking truth, devoted, generous, steady of mind. (87)
The path of Brahma is the root of tapas. Compassion is the root of duty. Therefore, by every means, rest in the path of compassionate duty. (88)
Devi said-Yogeshvara, Jagannatha dear to Uma as life itself, speak of veda, twilight worship, tapas, meditation, and sacrifice. (89)
Isvara said-One thousand ashvamedha and one hundred vajapeya sacrifices are not equal to even a sixteenth fraction of the greatness of Brahma Jnana. (90)
Travelling to the sacred tirthas and bathing there does not amount to a sixteenth fraction of the greatness of Brahma Jnana. (91)
No friend, no son, no father and no relatives can ever equal the guru, the revealer of the supreme thing. (92)
Learning, tirthas, and gods and goddesses (devatas) can never equal the guru, the revealer of the supreme thing. (93)
A disciple who has received a single syllable (of a mantra) from a guru can never find anything in the world to repay that debt. (94)
The Brahma Jnana is secret knowledge and should not be revealed to anyone but a devoted soul. (95)
The wise should reject mantra, puja, tapas, dhyana, homa, japa, animal sacrifice, nyasa, and all acts. (96)
Associating with others has many defects, not associating with others has many qualities. Therefore, by every effort, the wise should reject the company of others. (97)
The letter a is sattvik, the letter u is rajasik and the letter m is tamasik, these three are Prakriti itself. (98)
The indestructible is Prakriti, Ishvara is Prakriti and is itsef indestructible. From Ishvara came Prakriti which is triple in nature. (99)
Prakriti is Shakti, the Maya, the cause of creation and destruction, the Avidya, the Mohini, whose form is sound. (100)
A is the Rigveda, the letter u is the Yajurveda and the letter m is the Samaveda. (101)
The Om should be known as the three nadas. The letter a is Bhuloka, the letter u is Bhuva and the letter m is Svarloka, it is said. In these three letters the Atma manifests. (102-103)
The letter A is earth and yellow in colour, the letter u is like lightning and space, and the letter m is white and heavenly. For sure the single Om pervades everything and is Brahma itself. (104-105)
Those seated in a steady position, who meditate daily and are free of worries and imaginings, are yogis and not otherwise, Shiva said. (106)
Whoever hears this or reads this every day becomes pure and free of all problems and resides in the Shiva heaven. (107)
Translated By A.G.Krishna Warrier.
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Heavenly Trail Chief Pitru Aryaman Milky Way


 

Heavenly Trail,Image.jpg

Heavenly Trail,Photo by Thomas Zimmer1 NE’ER is he injured whom the Gods Varuṇa, Mitra, Aryaman,

A photograph taken by Thomas Zimmer has become viral and has been doing the round on September 8th, 2012 in his blog had 1.6 Million hits..

Some one called it Heavenly Trail and it is incorrect or the following information is true either.

“There’s this place in Ireland where every two years, the stars line up with this trail on June 10th to June 18th. It’s called Heaven’s Trail.””

I refreshed my  memory whether Sanatana Dharma has something to say on this Heavenly Show.

Hinduism refers to Milky way in three ways.

One is that it is the Milk of Ocean where Lord Vishnu Eternally resides.

I have posted an article on this explaining that Vishnu’s Navel Galaxy is hinted here and Surya Siddhanta uses this in Astronomical calculations.

“Hindu Astronomy, which is intricately linked to Indian Philosophy(in Hinduism all these are intricately interwoven) calls the Center of our Universe,Galaxy)  as Vishnu Nabhi, the navel of Lord Vishnu.’

Vishnu's Navel.Image.gif

The Galactic center. In our home galaxy, the Galactic Center corresponds to an area of space between the constellations of Scorpio and Sagittarius, its critical points are in the Gandanta degrees of these signs. Image from:http://starworlds.blogspot.in/2010/11/astroweather-transformative-alignments.html

The other reference is  to Aryaman , a Vedic God.

We use this in Shanti Mantra with many not knowing who Aryaman is.

Sanno mithrah Sama Vaunah,

Sanno Bhavath Aryaman.

Aryaman is referred to in the Rig Veda as follows.

 

The excellently wise, protect.
2 He prospers ever, free from scathe, whom they, as with full hands, enrich,
Whom they preserve from every foe.
3 The Kings drive far away from him his troubles and his enemies,
And lead him safely o’er distress.
4 Thornless, Ādityas, is the path, easy for him who seeks the Law:
With him is naught to anger you.
5 What sacrifice, Ādityas, ye Heroes guide by the path direct,—
May that come nigh unto your thought.
6 That mortal, ever unsubdued, gains wealth and every precious thing,
And children also of his own.
7 How, my friends, shall we prepare Aryaman’s and Mitra’s laud,
Glorious food of Varuṇa?
8 I point not out to you a man who strikes the pious, or reviles:
Only with hymns I call you nigh.
9 Let him not love to speak ill words: but fear the One who holds all four
Within his hand, until they fall. -Rig Veda Hymn XLI Varuna Mitra Aryaman

Aryaman (अर्यमन्‌, pronounced as “aryaman”; nominative singular is aryama) is one ofthe early Vedic deities. His name signifies “bosom friend”, “play-fellow” or “companion”.He is the third son of Aditi, the mother of the Adityas. In the RigVeda Aryaman is described as the protector of mares, and the Milky Way (aryamṇáḥ pánthāḥ) is said to be his path. Aryaman is commonly invoked together with Varuna-Mitra, Bhaga, Bṛhaspati, and other Adityas and Asuras. According to Griffith, the Rig Veda also suggests that Aryaman is a supreme deity alongside Mitra and Varuna.

The Hindu marriage oaths are administered with an invocation to Aryaman being the witness to the event.

Aryaman is also known to be the friend of the Pitrus, the departed.

anantascasmi naganam

varuno yadasamaham |

pitrunamaryama casmi

yamah samyamatamaham |

-Bhagavad Gita

Among cobras I am Ananta, Sesha; among aquatic beings, I am Varuna; among manes I am Aryaman and among controllers I am Yama.

 

* (i) “naganam”: Apte’s dictionary gives the meaning ‘cobra’, which is poisonous. Sridhara says a naga is a non-poisonous snake. Ramanuja and Madhva say just ‘many headed’.

 

* (ii) “yadasam”= ‘water deities’ according to Sivanada and Chidbavananda. ‘aquatic beings’ according to Srdhara and Apte’s dictionary.

 

* (iii) Aryaman is the foremost of the pitrus.

 

*(iv) “samyamatam” = ‘of those who punish’-Ramanuja;

            ‘of those that govern ‘- Madhva;

            ‘of regulators’ – Sridhara;

            ‘of controllers, dispensers of justice’ – Chidbavananda;

            of those who maintain law & order – Dr. Radhakrishna.

The third is that it is called the Akash Ganga, Heavely Ganges (River)

Citation.

https://500px.com/thomasz/stories/53311/the-making-of-my-god-it-s-full-of-stars

https://ramanan50.wordpress.com/2013/12/28/vishnus-navel-galaxy-center-verified-collapse-of-civilizations/

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