Lord Subrahmanya, Neendoor.jpg,
Hinduism

Mantra Sloka For Relieving Confused Mind Decision Making


sMany of us find ourselves in a confused state of Mind, not knowing what exactly we want or what we are suffering from.

I have received quite a few mails in the past few days, highlighting this, seeking relief.

This state is characterized by self-doubt, low self-esteem,fear of future,worrying about others comments,diffidence, concern about health, Relationships…….

First thing one has to bear in mind is that the Mind is what we make of it.

Churchill Quote On Success and Failure.jpg. Churchill Quote On Success and Failure.

Mind is simply a mechanism to receive inputs and it can not decide.

When one gets a knocking, be it a loss of job, loss of a beloved, ridicule, the ind immediately jumps to the wost possible scenario and recollects only the ba times one has undergone and not the pleasant times.

At such moments one has to remain stead fas by not allowing the mind to dwell on misfortune.

Mind is of a lower order than Intellect and it is the Intellect that should guide us and not the Mind.

Indian Philosophy calls the Intellect as Buddhi, the ability to discriminate from what is good, bad,correct, incorrect.

So one has to be aware of this.

To begin with one should surround oneself with those who have a positive frame of Mind and have a Happy-go-lucky attitude to Life.

Never allow anyone who is a whiner near you.

And do not try to find the reason for the misfortune now, the time for it is later.

If you have a drinking habit, get rid of it.

Have a Balanced food.

Do not bother about criticisms.

If one were live by what others say, One can never live.

The world will talk ill of you irrespective of the fact whether you are well off or otherwise.

And do not try to think too much about Life and problems.

Think positively and take the net step boldly(what you think is right/correct)

To reinforce this attitudes and provide mental strength to weather any mental problem I am providing the following Mantras.

 

सदा बालरूपाऽपि विघ्नाद्रिहन्त्री
महादन्तिवक्त्राऽपि पञ्चास्यमान्या
विधीन्द्रादिमृग्या गणेशाभिधा मे
विधत्तां श्रियं काऽपि कल्याणमूर्तिः ॥१॥
Sadaa Baala-Ruupa-Api Vighna-Adri-Hantrii
Mahaa-Danti-Vaktra-Api Pan.caasya-Maanyaa |
Vidhi-Indra-[A]adi-Mrgyaa Gannesha-Abhidhaa Me
Vidhattaam Shriyam Kaa-Api Kalyaanna-Muurtih ||1||

Meaning:
1.1: (Salutations to Sri Ganesha) Who Always has a Child-like Form, but can Destroy Mountains of Obstacles,
1.2: Who has an Elephant Face with a Huge Tusk, but is respected by the Five-Faced Shiva,
1.3: Who is sought after by Vidhi (Brahma), Indra and Others; and Who is known as Ganesha; To me
1.4: … please bestow Sri (Glory and Prosperity), O the Lord with an Auspicious Form.

 

Sri Subramanya
जानामि शब्दं जानामि चार्थं
जानामि पद्यं जानामि गद्यम्
चिदेका षडास्या हृदि द्योतते मे
मुखान्निःसरन्ते गिरश्चापि चित्रम् ॥२॥
Na Jaanaami Shabdam Na Jaanaami Ca-Artham
Na Jaanaami Padyam Na Jaanaami Gadyam |
Cid-Ekaa Ssaddaasyaa Hrdi Dyota-Te Me
Mukhaan-Nihsarante Girash-Ca-Api Citram ||2||

Meaning:
2.1: (Salutations to Sri Subramanya) I know neither Words, nor their Meanings O Lord,
2.2: And I know neither Poetry, nor Prose, but …
2.3: … within the Core of my Heart, I see the Conscious Effulgence of Your Six Faces, …
2.4: … which is making these various Words pour forth through my Mouth.
मयूराधिरूढं महावाक्यगूढं
मनोहारिदेहं महच्चित्तगेहम्
महीदेवदेवं महावेदभावं
महादेवबालं भजे लोकपालम् ॥३॥
Mayuura-Adhiruuddham Mahaa-Vaakya-Guuddham
Manohaari-Deham Mahac-Citta-Geham |
Mahii-Deva-Devam Mahaa-Veda-Bhaavam
Mahaa-Deva-Baalam Bhaje Loka-Paalam ||3||

Meaning:
3.1: (Salutations to Sri Subramanya) Whose Form Mounted on a Peacock represents the deepest Secret of the UpanishadicMaha Vakyas,
3.2: Whose Heart-Stealing Beautiful Body Dwells within the Great Heart of Spiritual Consciousness,
3.3: Who is the Great God of the Devas and represents what the Great Vedas convey,
3.4: I Worship that Son of Mahadeva (another name of Shiva) Who is the Protector of the World.
यदा संनिधानं गता मानवा मे
भवाम्भोधिपारं गतास्ते तदैव
इति व्यञ्जयन्सिन्धुतीरे आस्ते
तमीडे पवित्रं पराशक्तिपुत्रम् ॥४॥
Yadaa Samnidhaanam Gataa Maanavaa Me
Bhava-Ambhodhi-Paaram Gataas-Te Tadai[a-E]va |
Iti Vyan.jayan-Sindhu-Tiire Ya Aaste
Tam-Iidde Pavitram Paraashakti-Putram ||4||

Meaning:
4.1: (Salutations to Sri Subramanya) When Persons come to My Presence (and completely surrender to me),
4.2: They have Indeed Crossed the Ocean of the Samsara,
4.3: Thus You seem to proclaim Manifesting on the Shore of the Sea (at Tiruchendur) and Dwelling there,
4.4: May I always Praise You, O the Ever Pure Son of Parashakti (Divine Mother).
यथाब्धेस्तरङ्गा लयं यन्ति तुङ्गाः
तथैवापदः सन्निधौ सेवतां मे
इतीवोर्मिपंक्तीर्नृणां दर्शयन्तं
सदा भावये हृत्सरोजे गुहं तम् ॥५॥
Yatha-Abdhes-Taranggaa Layam Yanti Tunggaah
Tathai[aa-E]va-[A]apadah Sannidhau Sevataam Me |
Iti-Ivo[a-Uu]rmi-Pangktiir-Nrnnaam Darshayantam
Sadaa Bhaavaye Hrt-Saroje Guham Tam ||5||

Meaning:
5.1: (Salutations to Sri Subramanya) Like the Huge Waves of the Sea Disappear within the Sea, …
5.2:similarly, the Calamities of My Devotees will Disappear Who come to My Presence where I Dwell (and completely surrender to me),
5.3: Thus You seem to proclaim showing the Rows of Waves on the Sea (to the Devotees),
5.4: May I always Meditate on You, O Guha (another name of Subramanya) within the Lotus of my Heart.
गिरौ मन्निवासे नरा येऽधिरूढाः
तदा पर्वते राजते तेऽधिरूढाः
इतीव ब्रुवन्गन्धशैलाधिरूढाः
देवो मुदे मे सदा षण्मुखोऽस्तु ॥६॥
Girau Man-Nivaase Naraa Ye-Adhiruuddhaah
Tadaa Parvate Raajate Te-Adhiruuddhaah |
Iti-Iva Bruvan-Gandhashaila-Adhiruuddhaah
Sa Devo Mude Me Sadaa Ssannmukho-Astu ||6||

Meaning:
6.1: (Salutations to Sri Subramanya) Those Persons who Ascend the Hills of My Abode (and completely surrender to me), …
6.2:they thereby Ascend the Great Silvery Mountain which leads to the path of Liberation (referring to Mount Kailash which appears Silvery due to snow),
6.3: Thus You seem to proclaim Abiding on the Sugandha Hill,
6.4: Let me always Rejoice in the contemplation of You, O my Lord Shanmukha.
महाम्भोधितीरे महापापचोरे
मुनीन्द्रानुकूले सुगन्धाख्यशैले
गुहायां वसन्तं स्वभासा लसन्तं
जनार्तिं हरन्तं श्रयामो गुहं तम् ॥७॥
Mahaa-[A]mbhodhi-Tiire Mahaa-Paapa-Core
Muni-Indra-Anukuule Sugandha-[A]akhya-Shaile |
Guhaayaam Vasantam Sva-Bhaasaa Lasantam
Jana-[A]artim Harantam Shrayaamo Guham Tam ||7||

Meaning:
7.1: (Salutations to Sri Subramanya) On the Shores of the Great Sea, the Place which Steals away the Great Sins of the People, …
7.2: … the Place which is very Favourable for Munis (Saints or Ascetics) to perform Sadhana, the Place which is known as the Sugandha Hill, …
7.3: … the Place where Guha Abides in His Own Splendour, …
7.4: … and Removes the Distress of the People; I Remember that Place and take Refuge in You, O Guha.
लसत्स्वर्णगेहे नृणां कामदोहे
सुमस्तोमसंछत्रमाणिक्यमञ्चे
समुद्यत्सहस्रार्कतुल्यप्रकाशं
सदा भावये कार्तिकेयं सुरेशम् ॥८॥
Lasat-Svarnna-Gehe Nrnnaam Kaama-Dohe
Suma-Stoma-Samchatra-Maannikya-Man.ce |
Sam-Udyat-Sahasra-Arka-Tulya-Prakaasham
Sadaa Bhaavaye Kaartikeyam Sure[a-Ii]sham ||8||

Meaning:
8.1: (Salutations to Sri Subramanya) Within the Shining Golden House (i.e. Temple Room), Granting the Wishes of theDevotees, …
8.2: … Abides the Lord on a Shrine which is covered with heaps of Flowers and various Gems, …
8.3: … the Lord Himself Shining with the Effulgence of Thousand Suns,
8.4: Let me always Meditate on that Form of Kartikeya, the Lord of the Devas.
रणद्धंसके मञ्जुलेऽत्यन्तशोणे
मनोहारिलावण्यपीयूषपूर्णे
मनःषट्पदो मे भवक्लेशतप्तः
सदा मोदतां स्कन्द ते पादपद्मे ॥९॥
Rannad-Dhamsake Man.jule-Atyanta-Shonne
Manohaari-Laavannya-Piiyuussa-Puurnne
Manah-Ssatt-Pado Me Bhava-Klesha-Taptah
Sadaa Modataam Skanda Te Paada-Padme ||9||

Meaning:
9.1: (Salutations to Sri Subramanya) On the Jingling Anklets on the Feet which are very Charming and Reddish, …
9.2: … the Feet which are Heart-Stealing, Lovely and filled with Nectar
9.3: … On those Six pair of Feet (in Your Six Abodes), let me who is afflicted with the Distress and Heat of the World, …
9.4:always Rejoice, O Skanda, keeping my Mind always on Your Lotus Feet.
सुवर्णाभदिव्याम्बरैर्भासमानां
क्वणत्किङ्किणीमेखलाशोभमानाम्
लसद्धेमपट्टेन विद्योतमानां
कटिं भावये स्कन्द ते दीप्यमानाम् ॥१०॥
Suvarnna-[A]abha-Divya-Ambarair-Bhaasamaanaam
Kvannat-Kingkinnii-Mekhalaa-Shobhamaanaam |
Lasad-Dhema-Pattttena Vidyotamaanaam
Kattim Bhaavaye Skanda Te Diipyamaanaam ||10||

Meaning:
10.1: (Salutations to Sri Subramanya) Clad in Divine Clothes which are Shining with the Lustre of Gold, …
10.2: … and wearing a beautiful Girdle on the Waist on which small Bells are Tinkling, …
10.3: … along with a Golden Silk Cloth which is Flashing like Lightning, …
10.4: … I Meditate on Your Waist, O Skanda, You Who Enlighten my Heart.
पुलिन्देशकन्याघनाभोगतुङ्ग_
स्तनालिङ्गनासक्तकाश्मीररागम्
नमस्यामहं तारकारे तवोरः
स्वभक्तावने सर्वदा सानुरागम् ॥११॥
Pulindesha-Kanyaa-Ghanaa-Bhoga-Tungga_
Stana-[A]alinggana-[A]asakta-Kaashmiira-Raagam |
Namasyaam-Aham Taaraka-Are Tavorah
Sva-Bhakta-Avane Sarvadaa Sa-Anuraagam ||11||

Meaning:
11.1: (Salutations to Sri Subramanya) Like how You Embraced the Woman of the Pulinda Tribe (i.e. Sri Valli, who meditated on You for long) who had Big and Round ….
11.2:Bosom, and as a result of that Embrace, Your Chest became Red like Saffron (signifying deep attachment towards Devotees), …
11.3:I Bow down to You, the Enemy of Taraka, and Who is extremely Powerful, …
11.4: … Please extend the same Anuraga (Love and Affection which You showed towards Valli) towards Your Devotees also,always, You Who are the Joy of the Devotees.
विधौ कॢप्तदण्डान् स्वलीलाधृताण्डान्
निरस्तेभशुण्डान् द्विषत्कालदण्डान्
हतेन्द्रारिषण्डाञ्जगत्त्राणशौण्डान्
सदा ते प्रचण्डान् श्रये बाहुदण्डान् ॥१२॥
Vidhau Klpta-Dannddaan Sva-Liilaa-Dhrta-Annddaan
Nirastebha-Shunnddaan Dvissat-Kaala-Dannddaan |
Hate[a-I]ndra-Ari-Ssannddaan.-Jagat-Traanna-Shaunnddaan
Sadaa Te Pracannddaan Shraye Baahu-Dannddaan ||12||

Meaning:
12.1: (Salutations to Sri Subramanya) The Arms which Effected Punishment to Vidhi (Sri Brahma) and the Arms whichSupported the Universe as One’s Play, …
12.2: … The Arms which Casted off the Elephant (Valli Story) and the Arms which are like Kaaladanda (Staff of Death) to the Hostile, …
12.3: … The Arms which Killed the Multitude of Enemies of Indra, and the Arms which are Skilled in Protecting the World, …
12.4: … I Always take Refuge in Your Formidable Arms, O Subramanya (which are like a Mighty Protecting Staff for the World).
सदा शारदाः षण्मृगाङ्का यदि स्युः
समुद्यन्त एव स्थिताश्चेत्समन्तात्
सदा पूर्णबिम्बाः कलङ्कैश्च हीनाः
तदा त्वन्मुखानां ब्रुवे स्कन्द साम्यम् ॥१३॥
Sadaa Shaaradaah Ssann-Mrgaangkaa Yadi Syuh
Sam-Udyanta Eva Sthitaash-Cet-Samantaat |
Sadaa Puurnna-Bimbaah Kalangkaish-Ca Hiinaah
Tadaa Tvan-Mukhaanaam Bruve Skanda Saamyam ||13||

Meaning:
13.1: (Salutations to Sri Subramanya) If Six Autumn Moons Continuously Shine, …
13.2:Rising Together and Staying side by side, such that their Splendour is a Continuous Whole, …
13.3: … and they are Always Shining with Full Brightness, without any Spot on them, …
13.4:Even then, they can be said to be like Your Face, only for the name’s sake, O Skanda, without the real Splendour matching.
स्फुरन्मन्दहासैः सहंसानि चञ्चत्
कटाक्षावलीभृङ्गसंघोज्ज्वलानि
सुधास्यन्दिबिम्बाधरणीशसूनो
तवालोकये षण्मुखाम्भोरुहाणि ॥१४॥
Sphuran-Manda-Haasaih Sa-Hamsaani Can.cat
Kattaakssaa-Valii-Bhrngga-Samgho[a-U]jjvalaani |
Sudhaasyandi-Bimbaa-Dharannii-[Ii]sha-Suuno
Tava-[A]alokaye Ssann-Mukha-Ambhoruhaanni ||14||

Meaning:
14.1: (Salutations to Sri Subramanya) With Shining Gentle Smile like a group of Swans Moving Happily, …
14.2: … and Side Glances like a group of Bees Shining with Splendour, …
14.3: … along with Lips like Bimba Fruit filled with Nectar; O the Son of the Lord of Earth, …
14.4: … I Behold Your Six Faces within my Heart; those Six Faces which blossom like Six Lotuses.
विशालेषु कर्णान्तदीर्घेष्वजस्रं
दयास्यन्दिषु द्वादशस्वीक्षणेषु
मयीषत्कटाक्षः सकृत्पातितश्चेद्
भवेत्ते दयाशील का नाम् हानिः ॥१५॥
Vishaalessu Karnna-Anta-Diirghessv[u]-Ajasram
Dayaa-Syandissu Dvaadashas-Viikssannessu |
Mayi-[I]issat-Kattaakssah Sakrt-Paatitash-Ced
Bhavet-Te Dayaashiila Kaa Naam Haanih ||15||

Meaning:
15.1: (Salutations to Sri Subramanya) From Your Large and Long Eyes extending till the Ears, from which continually
15.2:pours forth Compassion; those Twelve Eyes, …
15.3:If on me once Cast their Glance, …
15.4:What Loss will there be to You, O my Compassionate Lord?
सुताङ्गोद्भवो मेऽसि जीवेति षड्धा
जपन्मन्त्रमीशो मुदा जिघ्रते यान्
जगद्भारभृद्भ्यो जगन्नाथ तेभ्यः
किरीटोज्ज्वलेभ्यो नमो मस्तकेभ्यः ॥१६॥
Suta-Anggo[a-U]dbhavo Me-Asi Jiive[a-I]ti Ssadd-Dhaa
Japan-Mantram-Iisho Mudaa Jighrate Yaan |
Jagad-Bhaara-Bhrdbhyo Jagan-Naatha Tebhyah
Kiriitto[a-U]jjvalebhyo Namo Mastakebhyah ||16||

Meaning:
16.1: (Salutations to Sri Subramanya) “Son, you are born from my body, May your glory live (forever)”; Over Your SixHeads which Supports the World, …
16.2: … Mahadeva, the Great Lord, Joyfully uttered Mantras and Blessed You,
16.3: O Jagannatha (Lord of the World), You Who Bear the Burden of the World, …
16.4: … I Salute those Six Heads (blessed by Mahadeva and) which are Adorned with Shining Diadems.
स्फुरद्रत्नकेयूरहाराभिरामः
चलत्कुण्डलश्रीलसद्गण्डभागः
कटौ पीतवास करे चारुशक्ति
पुरस्तान्ममास्तां पुरारेस्तनूज ॥१७॥
Sphurad-Ratna-Keyuura-Haara-Abhiraamah
Calat-Kunnddala-Shrii-Lasad-Ganndda-Bhaagah |
Kattau Piita-Vaasa Kare Caaru-Shakti
Purastaan-Mamaas-Taam Puraares-Tanuuja ||17||

Meaning:
17.1: (Salutations to Sri Subramanya) With a Delightfully Pleasing Form adorned with Bracelets and Garlands studded withGlittering Gems, …
17.2: … and Beautiful Ear-Rings moving to and fro over the Shining Face, …
17.3: … With Golden Yellow Clothes over the Waist and the Beautiful Shakti Vel on His Hands, …
17.4: .. I See Your Beautiful Form before my eyes, O the Son of the Enemy of Tripurasura (referring to Shiva).
इहायाहि वत्सेति हस्तान्प्रसार्या_
ह्वयत्यादशच्छङ्करे मातुरङ्कात्
समुत्पत्य तातं श्रयन्तं कुमारं
हराश्लिष्टगात्रं भजे बालमूर्तिम् ॥१८॥
Iha-Ayaahi Vatse[a-I]ti Hastaan-Prasaaryaa_
(Aa)Hvaya-Tyaada-Shacchangkare Maatur-Angkaat |
Samutpatya Taatam Shrayantam Kumaaram
Hara-[A]ashlisstta-Gaatram Bhaje Baala-Muurtim ||18||

Meaning:
18.1: (Salutations to Sri Subramanya) “Come here, my Son”, by Extending the Arms
18.2: … When Shankara calls You, You from Your Mother’s Lap
18.3:Spring up and go towards the endearing Embrace of Your Father, O Kumara (another name of Subramanya),
18.4: I Worship that Form of Bala Kumara (Child Kumara) Whose Body was Embraced by Hara (another name of Shiva).
कुमारेशसूनो गुह स्कन्द सेना_
पते शक्तिपाणे मयूराधिरूढ
पुलिन्दात्मजाकान्त भक्तार्तिहारिन्
प्रभो तारकारे सदा रक्ष मां त्वम् ॥१९॥
Kumaare[a-I]sha-Suuno Guha Skanda Senaa_
Pate Shakti-Paanne Mayuura-Adhiruuddha |
Pulinda-Atmajaa-Kaanta Bhakta-Arti-Haarin
Prabho Taaraka-Are Sadaa Rakssa Maam Tvam ||19||

Meaning:
19.1: (Salutations to Sri Subramanya) O Kumara, You Who are the Son of the Lord (Shiva), You Who are also called Guhaand Skanda, You Who are the Commandar of the Army of Devas, …
19.2: … You Who hold the Shakti Vel in Your Hands, You Who Mount the Peacock, …
19.3: … You Who are the Beloved of the Daughter of the hunter of Pulinda tribe (referring to Valli), …
19.4: … O Lord, You Who are the Enemy of Tarakasura, Please Protect me always.
प्रशान्तेन्द्रिये नष्टसंज्ञे विचेष्टे
कफोद्गारिवक्त्रे भयोत्कम्पिगात्रे
प्रयाणोन्मुखे मय्यनाथे तदानीं
द्रुतं मे दयालो भवाग्रे गुह त्वम् ॥२०॥
Prashaante[a-I]ndriye Nasstta-Samjnye Vicesstte
Kapho[a-U]dgaari-Vaktre Bhayot-Kampi-Gaatre |
Prayaanno[a-U]nmukhe Mayy-Anaathe Tadaaniim
Drutam Me Dayaalo Bhava-Agre Guha Tvam ||20||

Meaning:
20.1: (Salutations to Sri Subramanya) During my Old Age, when my Senses will become Calm, when I will lose Consciousness and lie Motionless, …
20.2: … When my Face will Emit Phlegm and my whole Body will Tremble with Fear, …
20.3: … When I will lie Waiting for Death, O my Lord, during that time, for me, this Helpless creature, …
20.4: … Come to me Quickly and be before me, O Guha, the Compassionate Lord.
कृतान्तस्य दूतेषु चण्डेषु कोपाद्
दहच्छिन्द्धि भिन्द्धीति मां तर्जयत्सु
मयूरं समारुह्य मा भैरिति त्वं
पुरः शक्तिपाणिर्ममायाहि शीघ्रम् ॥२१॥
Krtaantasya Duutessu Cannddessu Kopaad
Dahac-Chinddhi Bhinddhi-Iti Maam Tarjayatsu |
Mayuuram Samaaruhya Maa Bhair-Iti Tvam
Purah Shakti-Paannir-Mama-[A]ayaa-Hi Shiighram ||21||

Meaning:
21.1: (Salutations to Sri Subramanya) When the Messengers of the God of Death (Yama) who are Fierce, will say withFerocity, …
21.2:“Burn him, Cut him, Split him”, threatening me, …
21.3: … (during that time) You, Mounted on Your Peacock and assuring “There is no need to be afraid”, …
21.4: … Please Come to me Quickly with Your Shakti Vel in Hand.
प्रणम्यासकृत्पादयोस्ते पतित्वा
प्रसाद्य प्रभो प्रार्थयेऽनेकवारम्
वक्तुं क्षमोऽहं तदानीं कृपाब्धे
कार्यान्तकाले मनागप्युपेक्षा ॥२२॥
Prannamyaa-Sakrt-Paadayos-Te Patitvaa
Prasaadya Prabho Praarthaye-Aneka-Vaaram |
Na Vaktum Kssamo-Aham Tadaaniim Krpa-Abdhe
Na Kaaryaanta-Kaale Manaag-Apy-Upekssaa ||22||

Meaning:
22.1: (Salutations to Sri Subramanya) I Salute You by Falling at Your Feet right now, …
22.2: … Be Gracious, O Lord, I am Praying to You Many Times now, …
22.3: … For during that time (i.e. during my old age and when I am nearing death), I will not have the Strength to Speak, O the Ocean of Compassion, …
22.4: … Do not therefore Forsake me during the end of my life even for a little while.
सहस्राण्डभोक्ता त्वया शूरनामा
हतस्तारकः सिंहवक्त्रश्च दैत्यः
ममान्तर्हृदिस्थं मनःक्लेशमेकं
हंसि प्रभो किं करोमि क्वामि ॥२३॥
Sahasra-Anndda-Bhoktaa Tvayaa Shuura-Naamaa
Hatas-Taarakah Simhavaktrash-Ca Daityah |
Mama-Antar-Hrdistham Manah-Klesham-Ekam
Na Hamsi Prabho Kim Karomi Kvaami ||23||

Meaning:
23.1: (Salutations to Sri Subramanya) The Enjoyer of Thousand Universes by name Soora (i.e. demon Soorapadma) was byYou
23.2:Slain along with the demons Taraka and Singhavaktra (i.e. demon Singhamukha),
23.3: Within the Core of my Heart lies one Mental Affliction,
23.4: You have still not Killed that, my Lord; What shall I do now? Where shall I go now?
अहं सर्वदा दुःखभारावसन्नो
भवान्दीनबन्धुस्त्वदन्यं याचे
भवद्भक्तिरोधं सदा कॢप्तबाधं
ममाधिं द्रुतं नाशयोमासुत त्वम् ॥२४॥
Aham Sarvadaa Duhkha-Bhaara-Avasanno
Bhavaan-Diina-Bandhus-Tvad-Anyam Na Yaace |
Bhavad-Bhakti-Rodham Sadaa Kalpta-Baadham
Mama-[A]adhim Drutam Naashayo[a-U]maa-Suta Tvam ||24||

Meaning:
24.1: (Salutations to Sri Subramanya) I am always sunken with the burden of Sorrows,
24.2: You are the Friend of the Miserable in all the Worlds; apart from You, I Pray to None Else,
24.3: Preventing full Devotion towards You by always causing Obstacles
24.4: … are my Mental Sorrows; O the Son of Uma, please Destroy them Quickly.

flowers
**अपस्मारकुष्टक्षयार्शः प्रमेह_
ज्वरोन्मादगुल्मादिरोगा महान्तः
पिशाचाश्च सर्वे भवत्पत्रभूतिं
विलोक्य क्षणात्तारकारे द्रवन्ते ॥२५॥
Apasmaara-Kusstta-Kssaya-Arshah Prameha_
Jvaro[a-U]nmaada-Gulma-Adi-Rogaa Mahaantah |
Pishaacaash-Ca Sarve Bhavat-Patra-Bhuutim
Vilokya Kssannaat-Taaraka-Are Dravante ||25||

Meaning:
25.1: (Salutations to Sri Subramanya) Apasmara (Epilepsy), Kussttha (Leprosy), Kssaya (Consumption), Arsha (Piles),Prameha (Urinary diseases like Diabetes), …
25.2:Jwara (Fever), Unmada (Madness, Insanity), Gulma (Enlargement of Spleen or other glands in the abdomen) and other formidable Diseases, …
25.3: … as also all types of Pisachas (Evil Spirits), … (when) in Your Bibhuti (Sacred Ash) contained in a Leaf, …
25.4:sees You, Who is the Enemy of the formidable Taraka (i.e demon Tarakasura), they hasten to Run awayImmediately.
दृशि स्कन्दमूर्तिः श्रुतौ स्कन्दकीर्तिः
मुखे मे पवित्रं सदा तच्चरित्रम्
करे तस्य कृत्यं वपुस्तस्य भृत्यं
गुहे सन्तु लीना ममाशेषभावाः ॥२६॥
Drshi Skanda-Muurtih Shrutau Skanda-Kiirtih
Mukhe Me Pavitram Sadaa Tac-Caritram |
Kare Tasya Krtyam Vapus-Tasya Bhrtyam
Guhe Santu Liinaa Mama-Ashessa-Bhaavaah ||26||

Meaning:
26.1: (Salutations to Sri Subramanya) Always Seeing the Form of Skanda and Hearing the Glories of Skanda, …
26.2: … May my Mouth always Eulogize those Pure Deeds,
26.3: With my Hands always full with Your Works, may my Body always be Your Servant,
26.4: May All my Feelings (Bhava) be completely Absorbed in You, O Guha.
मुनीनामुताहो नृणां भक्तिभाजां
अभीष्टप्रदाः सन्ति सर्वत्र देवाः
नृणामन्त्यजानामपि स्वार्थदाने
गुहाद्देवमन्यं जाने जाने ॥२७॥
Muniinaam-Utaaho Nrnnaam Bhaktibhaajaam
Abhiisstta-Pradaah Santi Sarvatra Devaah |
Nrnnaam-Antya-Jaanaam-Api Sva-Artha-Daane
Guhaad-Devam-Anyam Na Jaane Na Jaane ||27||

Meaning:
27.1: (Salutations to Sri Subramanya) Is it not that Worshipped by the Great Sages and Ascetics only, …
27.2: … the Devas (Gods) everywhere (i.e. in most cases) become the bestower of Desired Boons?
27.3: But even for the sake of Persons (i.e. Devotees) who are of the Lowest Births, to Grant them His Grace, …
27.4:Apart from Guha, I do not know any other, I do not know any other.
कलत्रं सुता बन्धुवर्गः पशुर्वा
नरो वाथ नारि गृहे ये मदीयाः
यजन्तो नमन्तः स्तुवन्तो भवन्तं
स्मरन्तश्च ते सन्तु सर्वे कुमार ॥२८॥
Kalatram Sutaa Bandhu-Vargah Pashurvaa
Naro Va-Atha Naari Grhe Ye Madiiyaah |
Yajanto Namantah Stuvanto Bhavantam
Smarantash-Ca Te Santu Sarve Kumaara ||28||

Meaning:
28.1: (Salutations to Sri Subramanya) Let my Wife, Children, Relatives or other People, …
28.2: … whether they are Men or Women, all those who stay in my House, …
28.3: … Let them all Worship You alone, let them all pay Obeisance to You alone, let them all Praise You alone, let them allTurn to You alone, …
28.4: … Let them all become absorbed in Your Rememberance only, O Kumara.
**मृगाः पक्षिणो दंशका ये दुष्टाः
तथा व्याधयो बाधका ये मदङ्गे
भवच्छक्तितीक्ष्णाग्रभिन्नाः सुदूरे
विनश्यन्तु ते चूर्णितक्रौञ्चशौल ॥२९॥
Mrgaah Pakssinno Damshakaa Ye Ca Dussttaah
Tathaa Vyaadhayo Baadhakaa Ye Mad-Angge |
Bhavac-Chakti-Tiikssnna-Agra-Bhinnaah Suduure
Vinashyantu Te Cuurnnita-Kraun.cashaula ||29||

Meaning:
29.1: (Salutations to Sri Subramanya) Those Animals, Birds and Biting Insects which are offensive, …
29.2: … and in like manner, those Diseases which cause Pain and afflict my Body, …
29.3:Piercing them with Your Sharp Shakti Vel and casting them Far away, …
29.4: … Please Destroy them, O You Who Crushed the Krauncha Mountain.
**जनित्री पिता स्वपुत्रापराधं
सहेते किं देवसेनाधिनाथ
अहं चातिबालो भवान् लोकतातः
क्षमस्वापराधं समस्तं महेश ॥३०॥
Janitrii Pitaa Ca Sva-Putra-Aparaadham
Sahete Na Kim Deva-Sena-Adhinaatha |
Aham Ca-Ati-Baalo Bhavaan Loka-Taatah
Kssama-Sva-Aparaadham Samastam Mahe[a-Ii]sha ||30||

Meaning:
30.1: (Salutations to Sri Subramanya) Mother and Father, seeing the Faults of their Children, …
30.2: … do they not Tolerate and Forgive those, O the Chief of the Army of Devas?
30.3: I am a mere Child and You are the Father of the World,
30.4: (So like a Father) please Forgive all my Faults, O the Great Lord.
**नमः केकिने शक्तये चापि तुभ्यं
नमश्छाग तुभ्यं नमः कुक्कुटाय
नमः सिन्धवे सिन्धुदेशाय तुभ्यं
पुनः स्कन्दमूर्ते नमस्ते नमोऽस्तु ॥३१॥
Namah Kekine Shaktaye Ca-Api Tubhyam
Namash-Chaaga Tubhyam Namah Kukkuttaaya |
Namah Sindhave Sindhu-Deshaaya Tubhyam
Punah Skanda-Muurte Namaste Namostu ||31||

Meaning:
31.1: (Salutations to Sri Subramanya) Salutations to Your Peacock and Your Shakti Vel,
31.2: Salutations to Your Goat, Salutations to Your Cock,
31.3: Salutations to Your Pilgrimage (referred to as Sindhudesha) by the side of the Sea,
31.4: Salutations, Salutations to You again and again, O Skanda, Salutations to Your Beautiful Form.
जयानन्दभूमञ्जयापारधामन्
जयामोघकीर्ते जयानन्दमूर्ते
जयानन्दसिन्धो जयाशेषबन्धो
जय त्वं सदा मुक्तिदानेशसूनो ॥३२॥
Jaya-[A]ananda-Bhuuman.-Jaya-Apaara-Dhaaman
Jaya-Amogha-Kiirte Jaya-[A]ananda-Muurte |
Jaya-[A]ananda-Sindho Jaya-Ashessa-Bandho
Jaya Tvam Sadaa Mukti-Daane[a-Ii]sha-Suuno ||32||

Meaning:
32.1: (Salutations to Sri Subramanya) Victory to You, the Inner World of Bliss Consciousness, Victory to You Whose Abodeis in that Shoreless (i.e. Unbounded) Bliss Consciousness,
32.2: Victory to You Whose Glory (both Inner and Outer) unfailingly extend everywhere, Victory to You Whose Form is an Embodiment of Bliss,
32.3: Victory to You Who is an Ocean of Bliss, Victory to You Whose Friendship is Unbounded (being the all pervading Consciousness),
32.4: Victory to You Always, Who is the Son of the Lord Who bestows Liberation (i.e. Lord Shiva).

 
भुजङ्गाख्यवृत्तेन कॢप्तं स्तवं यः
पठेद्भक्तियुक्तो गुहं संप्रणम्य
पुत्रान्कलत्रं धनं दीर्घमायुः
लभेत्स्कन्दसायुज्यमन्ते नरः सः ॥३३॥
Bhujangga-[A]akhya-Vrttena Klptam Stavam Yah
Patthed-Bhakti-Yukto Guham Samprannamya |
Sa Putraan-Kalatram Dhanam Diirgham-Aayuh
Labhet-Skanda-Aaayujyam-Ante Narah Sah ||33||

Meaning:
33.1: (Salutations to Sri Subramanya) This Hymn which is Arranged and set in Motion in the Bhujanga (Snake-like) Metre,the person who
33.2:Recites with deep Devotion and Reverentially Bowing before Guha, …
33.3: … will get good Spouse and Sons, Wealth and long Life
33.4: … and finally that person will obtain the Sayujya (absorption in the Divine Essence) of Skanda.

** Those who do not have the time may recite these 18 times a Day.

 

And chant the Sankalpa Suktha twice a day for better decision making.

Sankalpa means, Right Determination.

The power of determination and auto suggestion play a vital part in ensuring the success of any endeavour.

Though there are various factors determining the results of any action, the individual plays a vital part.

The effort of the individual is not to be assailed by self-doubt or negative thoughts on the performance or the result that may accrue.

The Dhruda or strong determination is required.

If the Determination is Right favourable results will ensue.

The Vedas have a Sukta devoted to this aspect, called Sankalpa Suktha

https://ramanan50.wordpress.com/2014/01/18/prayer-resolution-auto-suggestion-sankalpa-suktam/

Related Post

https://ramanan50.wordpress.com/2014/05/08/cure-disease-aksheebhyam-the-auto-suggestion-sukta/

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Hinduism

Sri Mantra Raja Padam Sanskrit Text English Meaning


Many readers have requested for the Sanskrit Text Of Sri Mantraraja padam by Sri Rudra on Lord Narasimha.

This rare Mantra , apart from helping solve financial difficulties,speedy disposal of court cases, is effective for mental illnesses.

Narasimha.An Avatar of Vishnu.jpg Narasimha.

Here is the Sanskrit Text with meaning in English.

Tamil Text and Meaning posted;link provided at the end of the Post.

ॐ उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखं   I

नरसिम्हम भीषणं भद्रं मृत्योऱ मृत्युं नमाम्यहम्   II १ II

** This stanza may be recited 11 times daily, in the morning and evenings for relief, that is if one does not find time to recite full stotra.

(Om ugram veeram maha vishnum jwalantam sarvatomukham, narasimham bheeshanam bhadram mrityor mrityum namamyahum.)

Ferocious, Brave – great Vishnu,  whose face shines like fire in all directions,
Lord Narasimha who frightens and who takes care of, I salute to the God who is death to death itself…

वृत्तोत्फुल्ल विशालाक्षं  विपक्षक्षय दीक्षितम्   I

निनादत्रस्तविश्वाण्डं विष्णुं उग्रं नमाम्यहम्   II २ II
(Vrattotphulla vishalaksham vipakshkshaya dikshitam, ninadatrasta vishwandam vishnum ugram namamyahum.)

He who is having big and round eyes, He who has taken a vow to kill the enemies, He who by His fierce roars is shaking the entire world, to such a ferocious Lord, I offer my salutations

सर्वैरवध्यतां प्राप्तं सबलौघं दीतेः स्तुतम्   I

नखाग्रैः शकालीचक्रे यस्तं विरं नमाम्यहम्   II ३ II
(Sarvairavadyatam praptam sabalougham ditehastutam, nakhagraihe shakalichakre yastam veeram namamyahum.)

He who with His sharp nails tore to pieces the asura, the son of Diti who could not be killed by anyone along with His large armies. To such a valorous person, I offer my salutations

पादावष्टब्धपाताळं मूर्धाविष्ट त्रिविष्टपम्  I

भुजप्रविष्टाष्टदिशं महाविष्णुं नमाम्यहम्   II  ४ II
(Padavishtabdha patalam mordha vishtha trivishthapam, bhuja pravishthashthadisham mahavishnum namamyahum. )

I offer my salutations to Maha Vishnu, whose feet touch the nether lands, whose forehead touches the heaven and whose hands spread in all directions

ज्योतींश्यक्रेन्दु नक्षत्र  ज्वलनादीन्यनुक्रमात्  I

ज्वलन्ती  तेजसा यस्य तं ज्वलन्तं नमाम्यहम्   II ५ II
(jyotimshyakrendu nakshatra jwalanadeetyanukramat, jwalanti tejasa yasha tam jwalantam namamyahum.)

He after whose luster the luminary bodies, the Sun, the Moon, the Stars and Fire are effulgent and are shining, to that resplendent One I offer my salutations.

सर्वेन्द्रियैरपि विना सर्वं सर्वत्र सर्वदा    I

यो जनाति  नमाम्याद्यम् तमहं सर्वतोमुखम्  II ६ II
(Sarvendriyairapi vina sarvam sarvatra sarvada, Yo janati namamyadhyam tamaham sarvatomukham. )

He who knows everything, all the time, and at all places, without the help of the senses, to such primal person who has faces in all directions, I offer my salutations

नरवत् सिंह वच्चैव यस्य रुपं महात्मनः   I

महासठं महादंष्ट्रम्  तं नृसिंहं नमाम्यहम्   II ७ II
(Naravat simha vachaiva yasya roopam mahatmanaha, mahasatham mahadamshtram tam nrasimham namamyaham.)

To that Form of the Lord, which is half man and half lion, complete with the mane, the canine teeth, to such a divine Lord Nrsimha, I offer my salutations

यन्नामस्मरणाद्  भीताः भूतवेताळराक्षसाः   I

रोगाद्याश्च प्रणश्यन्ति भीषणं तं नमाम्यहम्   II ८ II
(Yannamasmaranat bheetah bhuta vetala rakshasaha, rogadyashcha pranashyanti bheeshanam tam namamyahum.)

By the mere thought of whose name, devils, demons, asuras get frightened, acute diseases get cured, to such a frightening One, I offer my salutations

सर्वोपि यं समाश्रित्य  सकलं भद्रमष्णुते   I

श्रिया च भद्रया जुष्टो यस्तं भद्रं नमाम्यहम्   II ९ II
(Sarvopi yam samashritya sakalam bhadramashnute, shriya cha bhadraya jushto yastam bhadram namamyahum)

I offer my salutations to the Lord, the repository of good things, worshipping whom all the people are able to obtain auspicious things.

साक्षात् स्वकाले संप्राप्तं मृत्युम्  शत्रुगणान्वितम्   I

भक्तानां  नाशयेद्  यस्तु  मृत्यु मृत्युं नमाम्यहम्   II १० II
(Sakshaat swakale sampraptam mrityum shatrugananvitam, bhaktanam nashayed yastu mrityu mrityum namamyaham)

He who is “Death to Death” and He who destroys death and hosts of enemies of the devotees by arriving at the right moment, to Him I offer my salutations

नमस्कारात्मकं यस्मै विधायात्मनिवेदनम्   I

तथ्वा त्यक्तादुःखो खिलान् कामान् अश्नन्तम् नमाम्यहम् II ११ II
(Namasakaratmakam yasmai vidhayatmanivedamanam, tathva dukhokhilan kaman ashnushetam namamyahum.)

I bow down to the One by offering obeisance to whom in the form of One’s own self, people get rid of all miseries and obtain their desired objects

दासभूताः स्वतस्सर्वे  ह्यात्मानः परमात्मनः  I

अतोहमपिते दासः इति मत्वा नमाम्यहम्      II १२ II
(Dasabhutah svatassarve hyatamanaha paramatmanah, athoh mapitedasa iti matwa namamyaham)

All the living beings are, by nature, servants of the Supreme Being, I am prostrating to You, with the awareness that I am also for the same reason, Your servant

शंकरेणादरात प्रोक्तं पदानां तत्त्वनिर्णयम्  I

त्रिसन्ध्यं  यः  पठेत् नित्यं  तस्य श्री विद्दा आयुश्च  वर्धते II १३ II
(Shankarenadarat proktam padaznam tatvanirnayam, trisandhyam yaha pathet nityam tasya shree vidya aayushcha vardhate)
The meaning of the words had been explained by Lord Siva out of affection. Whosoever reads this rhymn with faith, thrice a day (at Sunrise, mid-day and evening) would have a great increase in prosperity (shree) knowledge (vidya) longevity (Ayush)

Download Link.

http://www.prapatti.com/slokas/sanskrit/mantraraajapadastotram.pdf

https://ramanan50.wordpress.com/2014/01/20/prayer-for-court-financial-problems/

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Hinduism

Hinduism Sanatana Dharma A Black Hole ?


I received an interesting comment for my Post ‘Shiva Linga In Mecca, OM Is 786?

Principles of Sanatana Dharma, jpg

Principles of Sanatana Dharma, Hinduism

I am quoting it below.

But isn’t Hinduism a derivative of Buddhism and Jainism?… don’t you think Hinduism is just a black hole constantly changing and sucking in everything around and changing according to the geography and beliefs…. being purely pagan in its birth and then realizes knowledge and starts to adapt and reform around peoples beliefs?….

I am an amateur in my history of religion but it has always intrigued me.,… Hinduism i thought purely was a way of life….not a religion, that over the millenniums changed like Chinese whisper from location to location…. so much so there’s a depiction of Jesus Christ idol in a temple in Tamil Nadu.

I am not religious at all, because of what humans have turned GOD into…. but i am intrigued at our ways to story tell that has changed to belief over thousands of years…. Some where out there is the truth, but we can all only have an opinion of it…”

Hinduism, Sanatana Dharma is not a derivative of Jainism or Buddhism.

Jainism came later to Sanatna Dharma nd Buddhism later.

It is the other way around… Hinduism in the sense that  while these two systems do not believe in the authority of Vedas,

hence called Nastika System, believe in Karma theory, Moksha called Nirvana and Rebirth.

Jainism is a strict follower of the Ethics of the Vedas more than the Vedas in emphasizing Truth, righteousness.

Buddhism reaches th Stage of Advaita but falls short of it by declaring the Reality as Sunya, Zero, Nihilism.

So much is Buddhism similar to the Advaita of Adi Shankaracharya that He was accused of being a Pseudo-Buddhist!

These systems which decried the excessive rituals( Justifiably so) of Sanatana dharma ended up with Rituals.

They decried idol worship, landed in worshiping The Tirthankara, Mahavira and Buddha!

Yes, to an extent the statement that Hinduism is like a Black hole is true, it sucks the best out of every system and assimilates it.

The reason is that while other religions were founded , had a founder and an intention to have followers.

Hinduism, Sanatana Dharma was not founded by any one nor does it have a rigid text to follow.

It observes Life, tries out various methods to face life and after life and presents them all.

One can take any thing out of it and discard what does not suit him/her.

It is based on experience and intuition along with Reason .

It listens , never dogmatic.

By assimilating what is best it consumes other religions with out a fight for it is after Truth, what ever be the source.

Let noble thoughts reach my ears from everywhere-Rig Veda.

Bhatram Karnobhi Srunuyaama Deva

Yet one point to be noted is that it precedes all religions as evidenced by archeology, astronomy, etymology of Sanskrit and Tamil

When one starts questioning other religions, one does not get as authentic proof as in Hinduism.

Rama, Krishna, Ravana, Mahabharata,Ramayana, Agastya, Shiva ,Parashurama, ..all of them have left trails that can be verified.

If one were to ask fundamental questions as to what was before Christianity you get Judaism.

For Judaism, Sanatana Dharma.

For Islam the History of the middle east just  before Prophet has been erased to such an extent that one lands with Sumerian civilisation.Minoan!

The traces of Hinduism are found in Islam , Sumeria, Minoan civilization, Mayas, Incas,Polynesian Religions;

World languages trace their origins to Sanskrit and Tamil.

One finds evidence of Sanatana Dharma and Tamil, which is /was a part of Santaana Dharma,

In,

Sri Lanka, Myanmar, Singapore, Malaysia, Indonesia,japan, Korea, New Zealand, Fiji, Mauritius, Australia,Oman, Saudi Arabia,Romania, Bulgaria, Germany,Ireland,England, Denmark,France,Greece,Egypt, Africa, Peru, Chile, US, ….

Yes Hinduism is like a Black hole it that it is so vast one finds it difficult to comprehend it!

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Hinduism

Hinduism On Normal Supra and Para Normal


I saw a thread in Facebook community on Ghosts, haunted houses and the topic veered around to paranormal and landed in Hinduism/Indian Philosophy.

What does Hinduism, Sanatana Dharma say on this?

Other religions talk of walking on water, Red Sea Parting, curing the diseased, making the dead come alive as Miracles and they are described as manifestations of God.

Santana Dharma, The Epics, Ramayana, Mahabharata and the Puranas have innumerable instances which are beyond these described above.

Virata Rupa Vishnu.gif Virata Rupa Vishnu.

We have instances of a Rishi being born out of a vessel,(Agastya), Weapon made of the back bone of a Rishi, Dadisi’s backbone was used to create the Vajrayudha of Indra,Hanuman crossing the ocean by flying over it, three flying cities, Viswaroopa of Krishna in the Mahabharata.

In none of these instances the term miracle is used nor were the instances considered as something unbelievable.

The terms used were , Aascharya,(wonder) Arbhudha(wonder to behold)and utmost the term Avaktavyam(Indescribable.)

When Indrajit was revived by the Sanjeevi Parvatha brought by Anjaneya, the term miracle is used in the sense that an imossible feat has been done.

Another term used in these contexts is Asaadhya, that which is normally not possible, the operative word here being ‘normal’

Reason is , for Hinduism everything is natural and normal and nothing is Para or Supra Normal and there is no miracle.

Nothing is a Miracle for people whose Time scale extends to thousands of years ,(Read My post on Time),where there are Chiranjeevis or Immortals or where even God once born is meant to die!

The outlook is determined by Indian Philosophy.

Hinduism regards the whole Universe as an expression of Reality as being perceived by us.

Perceptions may differ but the perceived remains the same.

The Reality Brahman is a Principle, without Attributes and at the same time with Attributes depending on one’s mental make up.(Please read my Post on Hinduism on God with Forms Yes and No).

The Reality is seen from the perspective of the Perceiver.

Due to  ignorance we do not perceive things as they are but as what they seem to us.

This can be seen in daily Life when things which were a cause of wonderment to us when we were children do not seem to be so when we have grown up.

Once we know or perceive things differently the sense of wonder disappears.

Everything is normal.

The Jains have developed a beautiful Logical System called Sapthabanghi Naya, the Seven ways of predication or the seven ways a thing can be described.

Please read my Post on Sapthabhangi naya.

A thing,

Is,exists(Asti)

Is not, does not exist, for one who is not aware of it or not in its presence,(Nasti)

Is indescribale, Avaktavya ( Indescribable),

Is and Is not (Asti and Nasthi)

A thing Is from the perspective of Onw who is aware of it and Is not from that of one who is not aware.

Asthi and Avaktavya, A thing Is and it Is indescribable from the perspective one who does not know about It(Is and Indescribable)

Nasthi and Avatavya-A Thing Is not and indescribable, based on similar logic.(Is Not and Indescribable)

Asthi, Nasthi, Avattavya( Is, Is not and Indescribable)

A thing Is , Is Not and indescribable at the same time-based on the same Logic.

So in Hinduism Nothing is a Miracle, Para Normal or Supra Normal.

We have Rishis and Siddhas who transcend Time and Space, assume minute forms ‘Take huge forms, enter into a dead body..

There are eight feats on these lines.

Read my Post.

Depends on one’s perspective and the level of Knowledge.

But Hinduism draws a Line.

There is no alternative to death, once born, even if one is God!

 

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Hinduism

Kerala Caculus Precedes Western Calculus


Before I write on what Kerala Calculus is, I feel it is necessary to remind us Indians of the fact that our continued ignorance, indifference reluctance to learn our highly scientific texts have resulted in the Myth of Aryan Invasion Theory by the Eurocentric colonialists gained currency and it has taken a lot of efforts to deny the theory which attempted to deny India its glorious past.

There are other insidious attempts too.

That the scientificancient texts are vague, they do not really talk about science and people use it, after the modern science discovers something,Indians say that the facts were mentioned in the Hindu Texts.

And another ingenious attempt to deny India its rich scientific heritage is by stating that the data referred to in the tests were not used by the ancient Indians !

The only way one can counter these arguments is for us to study the original texts and bring into light the scientific thoughts found in our Texts.

I am trying to instill a sense of pride in our heritage by posting articles on various astounding facts in out texts, our stupendous Temples Astronomy.

It is for the specialists to delve deep into the Texts and reveal what they contain.

Unfortunately those who know Sanskrit are not generally aware of advanced modern Scientific Theories and those familiar with modern concepts do not know Sanskrit.

My request is that both the groups must get familiar with what they do not know or get together to highlight the highly advanced scientific nature of Hindu Thought.

I shall continue to post articles giving general directions.

Now to Calculus.

Calculus is the mathematical study of change, in the same way that geometry is the study of shape and algebra is the study of operations and their application to solving equations. It has two major branches, differential calculus (concerning rates of change and slopes of curves),and integral calculus (concerning accumulation of quantities and the areas under and between curves); these two branches are related to each other by the fundamental theorem of calculus. Both branches make use of the fundamental notions of convergence of infinite sequences and infinite series to a well-defined limit. Generally, modern calculus is considered to have been developed in the 17th century by Isaac Newton and Gottfried Leibniz. Today, calculus has widespread uses in science, engineering and economics and can solve many problems that algebra alone cannot.

Calculus is a part of modern mathematics education. A course in calculus is a gateway to other, more advanced courses in mathematics devoted to the study of functions and limits, broadly called mathematical analysis. Calculus has historically been called “the calculus of infinitesimals”, or “infinitesimal calculus”. The word “calculus” comes from Latin (calculus) and refers to a small stone used for counting. More generally, calculus (plural calculi) refers to any method or system of calculation guided by the symbolic manipulation of expressions. Some examples of other well-known calculi are propositional calculus, calculus of variations, lambda calculus, and process calculus.”

The Kerala Calculus.

The Kerala school of astronomy and mathematics was a school of mathematics and astronomy founded by Madhava of Sangamagrama in Kerala, India, which included among its members: Parameshvara, Neelakanta Somayaji, Jyeshtadeva, Achyuta Pisharati, Melpathur Narayana Bhattathiri and Achyuta Panikkar. The school flourished between the 14th and 16th centuries and the original discoveries of the school seems to have ended with Narayana Bhattathiri (1559–1632). In attempting to solve astronomical problems, the Kerala school independently created a number of important mathematics concepts. Their most important results—series expansion for trigonometric functions—were described in Sanskrit verse in a book by Neelakanta called Tantrasangraha, and again in a commentary on this work, called Tantrasangraha-vakhya, of unknown authorship. The theorems were stated without proof, but proofs for the series for sine, cosine, and inverse tangent were provided a century later in the work Yuktibhasa (c. 1500 – c. 1610), written in Malayalam, by Jyesthadeva, and also in a commentary on Tantrasangraha.

Their work, completed two centuries before the invention of calculus in Europe, provided what is now considered the first example of a power series (apart from geometric series). However, they did not formulate a systematic theory of differentiation and integration, nor is there any direct evidence of their results being transmitted outside Kerala ..

 

The Kerala school has made a number of contributions to the fields of infinite series and calculus. These include the following (infinite) geometric series:

 \frac{1}{1-x} = 1 + x + x^2 + x^3 + \dots  for |x|<1

This formula, however, was already known in the work of the 10th century Iraqi mathematician Alhazen (the Latinized form of the name Ibn al-Haytham) (965-1039).[8]

The Kerala school made intuitive use of mathematical induction, though the inductive hypothesis was not yet formulated or employed in proofs. They used this to discover a semi-rigorous proof of the result:

1^p+ 2^p + \cdots + n^p \approx \frac{n^{p+1}}{p+1} for large n. This result was also known to Alhazen.

They applied ideas from (what was to become) differential and integral calculus to obtain (Taylor-Maclaurin) infinite series for \sin x, \cos x, and  \arctan x.TheTantrasangraha-vakhya gives the series in verse, which when translated to mathematical notation, can be written as:

r\arctan(\frac{y}{x}) = \frac{1}{1}\cdot\frac{ry}{x} -\frac{1}{3}\cdot\frac{ry^3}{x^3} + \frac{1}{5}\cdot\frac{ry^5}{x^5} - \cdots , where y/x \leq 1.
r\sin \frac{x}{r} = x - x\cdot\frac{x^2}{(2^2+2)r^2} + x\cdot \frac{x^2}{(2^2+2)r^2}\cdot\frac{x^2}{(4^2+4)r^2} - \cdot
 r(1 - \cos \frac{x}{r}) = r\cdot \frac{x^2}{(2^2-2)r^2} - r\cdot \frac{x^2}{(2^2-2)r^2}\cdot \frac{x^2}{(4^2-4)r^2} + \cdots , where, for  r = 1 , the series reduce to the standard power series for these trigonometric functions, for example:
\sin x = x - \frac{x^3}{3!} + \frac{x^5}{5!} - \frac{x^7}{7!} + \cdots and
\cos x = 1 - \frac{x^2}{2!} + \frac{x^4}{4!} - \frac{x^6}{6!} + \cdots (The Kerala school did not use the “factorial” symbolism.)

The Kerala school made use of the rectification (computation of length) of the arc of a circle to give a proof of these results. (The later method of Leibniz, using quadrature (i.e.computation of area under the arc of the circle), was not yet developed.) They also made use of the series expansion of \arctan x to obtain an infinite series expression (later known as Gregory series) for \pi:

\frac{\pi}{4} = 1 - \frac{1}{3} + \frac{1}{5} - \frac{1}{7} + \ldots

Their rational approximation of the error for the finite sum of their series are of particular interest. For example, the error, f_i(n+1), (for n odd, and i = 1, 2, 3) for the series:

\frac{\pi}{4} \approx 1 - \frac{1}{3}+ \frac{1}{5} - \cdots (-1)^{(n-1)/2}\frac{1}{n} + (-1)^{(n+1)/2}f_i(n+1)
where f_1(n) = \frac{1}{2n}, \ f_2(n) = \frac{n/2}{n^2+1}, \ f_3(n) = \frac{(n/2)^2+1}{(n^2+5)n/2}.
They manipulated the terms, using the partial fraction expansion of :\frac{1}{n^3-n} to obtain a more rapidly converging series for \pi:[1]

\frac{\pi}{4} = \frac{3}{4} + \frac{1}{3^3-3} - \frac{1}{5^3-5} + \frac{1}{7^3-7} - \cdots

They used the improved series to derive a rational expression, 104348/33215 for \pi correct up to nine decimal places, i.e. 3.141592653 . They made use of an intuitive notion of a limit to compute these results. The Kerala school mathematicians also gave a semi-rigorous method of differentiation of some trigonometric functions, though the notion of a function, or of exponential or logarithmic functions, was not yet formulated.

The works of the Kerala school were first written up for the Western world by Englishman C. M. Whish in 1835, though there exists another work, namely Kala Sankalita by J. Warren from 1825 which briefly mentions the discovery of infinite series by Kerala astronomers. According to Whish, the Kerala mathematicians had “laid the foundation for a complete system of fluxions” and these works abounded “with fluxional forms and series to be found in no work of foreign countries.” However, Whish’s results were almost completely neglected, until over a century later, when the discoveries of the Kerala school were investigated again by C. Rajagopal and his associates. Their work includes commentaries on the proofs of the arctan series in Yuktibhasa given in two papers, a commentary on the Yuktibhasa’s proof of the sine and cosine series and two papers that provide the Sanskrit verses of the Tantrasangrahavakhya for the series for arctan, sin, and cosine (with English translation and commentary)..

The following notes by westerners would justify what I had written at the beginning of the Post.

  1. (Bressoud 2002, p. 12) Quote: “There is no evidence that the Indian work on series was known beyond India, or even outside Kerala, until the nineteenth century. Gold and Pingree assert [4] that by the time these series were rediscovered in Europe, they had, for all practical purposes, been lost to India. The expansions of the sine, cosine, and arc tangent had been passed down through several generations of disciples, but they remained sterile observations for which no one could find much use.”
  2. Jump up^ Plofker 2001, p. 293 Quote: “It is not unusual to encounter in discussions of Indian mathematics such assertions as that “the concept of differentiation was understood [in India] from the time of Manjula (… in the 10th century)” [Joseph 1991, 300], or that “we may consider Madhava to have been the founder of mathematical analysis” (Joseph 1991, 293), or that Bhaskara II may claim to be “the precursor of Newton and Leibniz in the discovery of the principle of the differential calculus” (Bag 1979, 294). … The points of resemblance, particularly between early European calculus and the Keralese work on power series, have even inspired suggestions of a possible transmission of mathematical ideas from the Malabar coast in or after the 15th century to the Latin scholarly world (e.g., in (Bag 1979, 285)). … It should be borne in mind, however, that such an emphasis on the similarity of Sanskrit (or Malayalam) and Latin mathematics risks diminishing our ability fully to see and comprehend the former. To speak of the Indian “discovery of the principle of the differential calculus” somewhat obscures the fact that Indian techniques for expressing changes in the Sine by means of the Cosine or vice versa, as in the examples we have seen, remained within that specific trigonometric context. The differential “principle” was not generalized to arbitrary functions—in fact, the explicit notion of an arbitrary function, not to mention that of its derivative or an algorithm for taking the derivative, is irrelevant here”
  3. Jump up^ Pingree 1992, p. 562 Quote: “One example I can give you relates to the Indian Mādhava’s demonstration, in about 1400 A.D., of the infinite power series of trigonometrical functions using geometrical and algebraic arguments. When this was first described in English by Charles Whish, in the 1830s, it was heralded as the Indians’ discovery of the calculus. This claim and Mādhava’s achievements were ignored by Western historians, presumably at first because they could not admit that an Indian discovered the calculus, but later because no one read anymore the Transactions of the Royal Asiatic Society, in which Whish’s article was published. The matter resurfaced in the 1950s, and now we have the Sanskrit texts properly edited, and we understand the clever way that Mādhava derived the series without the calculus; but many historians still find it impossible to conceive of the problem and its solution in terms of anything other than the calculus and proclaim that the calculus is what Mādhava found. In this case the elegance and brilliance of Mādhava’s mathematics are being distorted as they are buried under the current mathematical solution to a problem to which he discovered an alternate and powerful solution.”

Reference and citation.

 

https://en.wikipedia.org/wiki/Kerala_school_of_astronomy_and_mathematics

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