Hinduism

Narasimha Idol Can Be Felt as Human By Touch Hemachala Mallur


The wonders of temples and Gods do not cease to amaze.

I have written quite a few articles on this subject.

There is Narasimha Temple, near Warangal,

Narasimha Swamy, Hemachalam, Narasimha Swamy, Hemachalam,

Sri Hemachala Narasimha Swami Temple – Puttakonda, Malluru , Mangapeta, Warangal, AP
Lord Narasimha is believed to be incarnated from a Valcano mountain and the Lord’s body is felt and sensed same as human body.

Chintamani Jalapatham and Koneru in the temple premises has its water originated at Lord’s feet.

When one touches the Idol, the Idol feels like Human skin and is flexible as a Human!

According to the historical stories, the demon king, Ravana had gifted this place to his loving sister, Shurpanaka where around 14000 demons lead by Khara Dushana were done to death by the great Rama. It was Agastya , the great sage who gave the present name to the shrine as Hemachalam. There is a belief exhibited by the devotees that the deity, if alone, enflames the temple premises. But as the deity is affixed with a golden Goddess Lakshmi on his chest region, the deity assumes tranquility thus lessening the troubles due to fire accidents. It is a divine wonder to note that the sandal in the fluid form flows through the Umbilicus of the great Maha vishnu.

Understanding the gravity of the miracles that the temple holds for itself, the devotees in large number throng to the temple to offer their prayers to fulfill their wishes, to beget children or to redeem themselves from sins and obstacles (doshas) that a student faces during his life career. There are many stories that are depicted regarding the miracles exhibited by the deity.

How To Reach Hemachala,Mallur.

Airport,Hyderabad.

Railway Station,Warangal,Kazipet.

Buses from Managuru(50 kms),Bhadrachalam(70 km)

http://www.radha.name/video/hemachala-narasimha-swami-temple-malluru-puttakonda-warangal

http://hemachalam.com/TempleHistory.aspx

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Hinduism

Yajnavalkya Compiler Shukla Yajur Veda Satapatha Brahmanas


Of the Four Vedas, Rig, Yajur, Sama and Atharva,Yajur veda has two aspects.

Krishna Yajur and

Shukla Yajur.

Sage Yajnavalkya.jpg Sage Yajnavalkya.

The Shukla Yajur Mantras are longer and more detailed.

The reason attributed is that though these Mantras have been revealed by Lord Surya, The Sun God directly to Sage Yajnyavalkya, as these Mantras were not initiated by a Guru, as recommended by the Vedas, more Mantras are provided to compensate the issue of not being initiated bya Guru.

Yajnyavalkya was a Disciple of Vaisampayana.

The Sages used to meet often to exchange views on the Vedas, much like the Academics of today.

On one such occasion, Vaisampayana asked one of his disciples(Not Yajnyavalkya) to represent him.

Yajnavalkya informed the Guru that he would represent him and he argued with Vaisampayana on this issue.

Annoyed Vaisampayana admonished Yajnavalkya for questioning the Guru, being argumentative and advised Yajnyavalkya to leave  after returning the Vedas he had learnt.

Yajnavalkya is the first recorded Sage in History.

As per the demands of his Guru, Yājñavalkya vomited all the knowledge that he acquired from his teacher in form of digested food. Other disciples of Vaisampayana took the form ofpartridge birds and consumed the digested knowledge (a metaphor for knowledge in its simplified form without the complexities of the whole but the simplicity of parts) because it was knowledge and they were very eager to receive the same.

The Saṃskṛt name for partridge is “Tittiri”. As the Tittiri (partridge) birds ate this Veda, it is thenceforth called the Taittirīya Yajurveda. It is also known as Kṛṣṇa Yajurveda or Black-Yajurveda on account of it being a vomited substance. The Taittirīya Saṃhitā thus belongs to this Yajurveda.

Then Yājñavalkya determined not to have any human guru thereafter. Thus he began to propitiate the Sun God, Surya. Yājñavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaiśampāyana.

The Sun God, pleased with Yājñavalkya penance, assumed the form of a horse and graced the sage with such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Śukla Yajurveda or White-Yajurveda on account of it being revealed by Sun. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Sun who was in the form of a horse through his manes.The rhythm of recital of these vedas is therefore to the rhythm of the horse canter and distinguishes itself from the other forms of veda recitals. In Sanskrit, term “Vaji” means horse. Yājñavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Sages like Kanva, Madhyandina and others learnt those and Śukla Yajurveda branched into popular recensions named after them.

It is important to note that within the hierarchy of Brāhmaṇas, certain sects believe in the Kṛṣṇa Yajurveda while others practice from the Śukla Yajurveda.

Yājñavalkya married two wives. One was Maitreyi and the other Katyaayanee. Of the two, Maitreyi was a Brahmavadini (one who is interested in the knowledge of Brahman).The descendant sects of Brahmans are the progeny of the first wife Katyaayanee. When Yājñavalkya wished to divide his property between the two wives, Maitreyi asked whether she could become immortal through wealth. Yājñavalkya replied that there was no hope of immortality through wealth and that she would only become one among the many who were well-to-do on. When she heard this, Maitreyi asked Yājñavalkya to teach her what he considered as the best. Then Yājñavalkya described to her the greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yājñavalkya and Maitreyi is recorded in the Brihadaranyaka Upanishad.

Wisdom of Yājñavalkya is shown in Brhadaranyaka Upanishad where he gives his teachings to his wife Maitreyi and King Janaka.[6] He also participates in a competition arranged by King Janaka about the selecting great Brhama Jnani (knower of Brahman). His intellectual dialogues with Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosophical and mystical question-answers in Brhadaranyaka Upanishad. He was then praised as the greatest Brahmajnyani by all the sages at the function organised by king Janaka. In the end, Yājñavalkya took Vidvat Sanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest..

Satahapatha Brahmanas.

This deals more with the Karma Kanda, performance of Rituals.

The Shatapatha Brahmana (शतपथ ब्राह्मण śatapatha brāhmaṇa, “Brahmana of one hundred paths”, abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the Shukla Yajurveda.[1] It survives in two recensions, Madhyandina (ŚBM, of the vājasaneyi madhyandina śākhā) and Kanva (ŚBK, of the kāṇva śākhā), with the former having the eponymous 100 chapters (adhyayas), 7,624 kandikas (parts) in 14 books, and the latter 104 chapters, 6,806 kandikas in 17 books.

Linguistically, the Shatapatha Brahmana belongs to the later part of the Brahmana period of Vedic Sanskrit (i.e. roughly the 8th to 6th centuries BCE, Iron Age India).[2]

Jan N. Bremmer dates it to around 700 BCE.[3] According to Julius Eggeling, the final version of the text was committed in 300 BCE, although some of its portions are “far older, transmitted orally from unknown antiquity”.

Among the points of interest in the text are its mythological sections, including the myths of creation and the Deluge of Manu.The creation myth has several similarities to other creation myths, including the use of primordial water (similar to the Bible), the explanation of light and darkness, the separation of good and evil, and the explanation of time. The text describes in great detail the preparation of altars, ceremonial objects, ritual recitations, and the Soma libation, along with the symbolic attributes of every aspect of the rituals.

The 14 books of the Madhyandina recension can be divided into two major parts. The first 9 books have close textual commentaries, often line by line, of the first 18 books of the corresponding samhita of the Yajurveda. The following 5 books cover supplementary and ritualistically newer material, besides including the celebrated Brhadaranyaka Upanishad as most of the 14th and last book.

The Shatapatha Brahmana of Madhyandina School was translated into English by Julius Eggeling, in the late 19th century, in 5 volumes published as part of the Sacred Books of the East series. The English translation of Kanva School was done by W.E. Caland in 3 parts.

Citations.

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

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

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Hinduism

Vimana Aircraft Types From Rig Veda Purana Kalidasa


I have written on the types of Vimanas referred to in ancient Texts.

Aircarft Drawing done in 1923 Based on Ancient Vimana Texts of India.jpg Aircraft Drawing done in 1923 Based on Ancient Vimana Texts of India.

Rig Veda

I have also written on the Aircraft designed and flown by Talpade in India, based on these ancient texts of Bharadwaja.

Rotating Vimanas,

Skyscrapers,

Private Aircrafts

Robots and space technology

I have posted articles on these as well.

here I present some texts and more references from the Rig Veda,Agastya Samhita.Artha Sastra and Kalidasa’s Vikramorvasiyaa.

 The Rig-Veda, the oldest document of the human race includes references to the following modes of transportation: Jalayan a vehicle designed to operate in air and water (Rig Veda 6.58.3).

Kaara- Kaara- Kaara- a vehicle that operates on ground and in water.

(Rig Veda 9.14.1)

Tritala- Tritala- Tritala- a vehicle consisting of three stories.

(Rig Veda 3.14.1);

Trichakra Ratha, Trichakra Ratha, Trichakra Ratha,
a three-wheeled vehicle designed to operate in the air.

(Rig Veda 4.36.1)

Vaayu Ratha, a gas or wind-powered chariot. 

(Rig Veda 5.41.6)

Vidyut Ratha a vehicle that operates on electromagnetic power.

(Rig Veda 3.14.1).

              The “Agastya Samhita” gives us Agastya’s descriptions of two types of aeroplanes. The first is a “chchatra” (umbrella or balloon) to be filled with hydrogen. The process of extracting hydrogen from water is described in elaborate detail and the use of electricity in achieving this is clearly stated. This was stated to be a primitive type of plane, useful only for escaping from a fort when the enemy had set fire to the jungle all around. Hence the name “Agniyana”. The second type of aircraft mentioned is somewhat on the lines of the parachute. It could be opened and shut by operating chords. This aircraft has been described as “vimanadvigunam” i.e. of a lower order than the regular aeroplane. Bhardwaja’s “Vaimanika Shastra” not only gives information on his methods of aeroplane construction but also provides a bibliography. He had consulted six treatises by six different authors previous to him. After him too there have been four commentaries on his work. Planes which will not break (abhedya), or catch fire (adaahya) and which cannot be cut (achchedya) have also been described. Along with the treatise there are diagrams of three types of aeroplanes , “Sundara”, “Shukana” and “Rukma”. It appears that aerial warfare was also not unknown, for the treatise gives the technique of “shatru vimana kampana kriya” and “shatru vimana nashana kriya” i.e. shaking and destroying enemy aircraft, as well as photographing enemy planes, rendering their occupants unconscious and making one’s own plane invisible.
 
         The Arthasastra of Kautilya (c. 3rd century B.C.) mentions amongst various tradesmen and technocrats the Saubhikas as ‘pilots conducting vehicles in the sky’. Saubha was the name of the aerial flying city of King Harishchandra and the form ‘Saubika’ means ‘one who flies or knows the art of flying an aerial city’. Kautilya uses another significant word ‘Akasa Yodhinah’, which has been translated as ‘persons who are trained to fight from the sky.’ The existence of aerial chariots, in whatever form it might be, was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C. – 237 B. C. Only a few years ago, the Chinese discovered some Sanskrit documents in Lhasa, Tibet and sent them to the University of Chandrigarh to be translated. Dr. Ruth Reyna of the university said that the documents contain directions for building interstellar spaceships! The Chinese announced that they were including certain parts of the documents for study in their space program(* I had written on the ancient Sanskrit Texts found in Lhasa, Tibet)..’

The Rig Veda, the oldest document of the human race includes references to the following modes of transportation:

  • Jalayan – a vehicle designed to operate in air and water. (Rig Veda 6.58.3)
  • Kaara- Kaara- Kaara- a vehicle that operates on ground and in water. (Rig Veda 9.14.1)
  • Tritala- Tritala- Tritala- a vehicle consisting of three stories. (Rig Veda 3.14.1)
  • Trichakra Ratha – Trichakra Ratha – Trichakra Ratha – a three-wheeled vehicle designed to operate in the air. (Rig Veda 4.36.1)
  • Vaayu Ratha- Vaayu Ratha- Vaayu Ratha- a gas or wind-powered chariot. (Rig Veda 5.41.6)
  • Vidyut Ratha- Vidyut Ratha- Vidyut Ratha- a vehicle that operates on power. (Rig Veda 3.14.1).

Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself. (source: India Through The Ages: History, Art Culture and Religion – By G. Kuppuram p. 532-533).


According to Dr. Vyacheslav Zaitsev:

“the holy Indian Sages, the Ramayana for one, tell of “Two storied celestial chariots with many windows” “They roar like off into the sky until they appear like comets.” The Mahabharata and various Sanskrit books describe at length these chariots, “powered by winged lighting…it was a ship that soared into the air, flying to both the solar and stellar regions.”
(source: Temples and Spaceships – By V. Zaitsev – Sputnik, Jan. 1967 and Hinduism in the Space Age – By E. Vedavyas p. 31-32

The mention of airplanes is found many times throughout Vedic literature, including the following verse from the Yajur-Veda describing the movement of such machines:

“O royal skilled engineer, construct sea-boats, propelled on water by our experts, and airplanes, moving and flying upward, after the clouds that reside in the mid-region, that fly as the boats move on the sea, that fly high over and below the watery clouds. Be thou, thereby, prosperous in this world created by the Omnipresent God, and flier in both air and lightening. (Yajur Veda, 10.19)

The Rig Veda, the oldest document of the human race includes references to the following modes of transportation:

  • Jalayan – a vehicle designed to operate in air and water. (Rig Veda 6.58.3)
  • Kaara- Kaara- Kaara- a vehicle that operates on ground and in water. (Rig Veda 9.14.1)
  • Tritala- Tritala- Tritala- a vehicle consisting of three stories. (Rig Veda 3.14.1)
  • Trichakra Ratha – Trichakra Ratha – Trichakra Ratha – a three-wheeled vehicle designed to operate in the air. (Rig Veda 4.36.1)
  • Vaayu Ratha- Vaayu Ratha- Vaayu Ratha- a gas or wind-powered chariot. (Rig Veda 5.41.6)
  • Vidyut Ratha- Vidyut Ratha- Vidyut Ratha- a vehicle that operates on power. (Rig Veda 3.14.1).

Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself. (source: India Through The Ages: History, Art Culture and Religion – By G. Kuppuram p. 532-533).


According to Dr. Vyacheslav Zaitsev:

“the holy Indian Sages, the Ramayana for one, tell of “Two storied celestial chariots with many windows” “They roar like off into the sky until they appear like comets.” The Mahabharata and various Sanskrit books describe at length these chariots, “powered by winged lighting…it was a ship that soared into the air, flying to both the solar and stellar regions.”
(source: Temples and Spaceships – By V. Zaitsev – Sputnik, Jan. 1967 and Hinduism in the Space Age – By E. Vedavyas p. 31-32

Vimanas  in Ramayana.

It was capable of accommodating all the vanaras besides Rama, Sita and Lakshman.

             Again in the Vikramaurvaisya, we are told that king Puraravas rode in an aerial car to rescue Urvasi in pursuit of the Danava who was carrying her away. Similarly in the Uttararamacarita in the flight between Lava and Candraketu (Act VI) a number of aerial cars are mentioned as bearing celestial spectators. There is a statement in the Harsacarita of Yavanas being acquainted with aerial machines. The Tamil work Jivakacintamani refers to Jivaka flying through the air. Kathasaritsagara refers to highly talented woodworkers called Rajyadhara and Pranadhara. The former was so skilled in mechanical contrivances that he could make ocean crossing chariots. And the latter manufactured a flying chariot to carry a thousand passengers in the air. These chariots were stated to be as fast as thought itself.

The Arthasastra of Kautilya (c. 3rd century B.C.) mentions amongst various tradesmen and technocrats the Saubhikas as ‘ pilots conducting vehicles in the sky’. Saubha was the name of the aerial flying city of King Harishchandra and the form ‘Saubika’ means ‘one who flies or knows the art of flying an aerial city.’ Kautilya uses another significant word ‘Akasa Yodhinah’, which has been translated as ‘persons who are trained to fight from the sky.’ The existence of aerial chariots, in whatever form it might be, was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C. – 237 B. C. The Vaimanika Shastra (Hindi edn) refers to about 97 works and authorities of yore of which at least 20 works deal with the mechanism of aerial Flying Machine, but none of these works is now traceable. The Yuktikalpataru of Bhoja includes a reference to aerial cars in verses 48-50 and a manuscript of the work belonging to the Calcutta Sanskrit College dated at 1870 A.D.

We are thus in possession of some manuscript material and from the above it appears that there were Vimanas or aircrafts in ancient India and they followed the route over the western sea i.e. Arabian Sea – Africa – Atlantic ocean – Latin America/Mexico, this being the shortest route.

Some ships also might have followed this route, but most of the cargo ships, however, had to follow the longer route over the Pacific ocean via Indonesia – Polynesia – Latin America/Mexico because of the favorable trade winds and the equatorial currents which made the navigation easier.

And if the ancient Indians could perhaps boast of some form of air travel the Nazca lines of Peru acquire an added significance. Not only the scriptural references of aircrafts and the routes of navigation, even some base landing sites might have possibly been found in the tangled outlines and figures in the Pampas of Nazca. Maria Reiche, a German scientist, through her life-long dedication studied these seriously, preserved them from destruction and publicized them before the world. The huge figures which are visible from the sky might have helped the ancient pilots (Sauvikas) of India to land in Peru.

(For more information please refer to Chapters on Pacific, Suvarnabhumi, War in Ancient India, Hindu Scriptures and Seafaring in Ancient India).


The Nazca lines of Peru seem to be landing signal for the air chariots of pre-Colombian times. There are several references in Sanskrit texts about the Indian Vimanas carrying kings and dignitaries to pataldesa.Ramayana describes Ravana’s flight from Varunalaya (Borneo) to Rasatala (Peru).


Prof. D. K. Kanjilal analyses the legend of the Matsya Purana (chapters 129) in his Vimana in Ancient India in the following words:

“Behind the veil of legend and scientific truth comes out that three flying-cities were made for and were used by the demons. Of these three, one was in a stationary orbit in the sky, another moving in the sky and one was permanently stationed in the ground. These were docked like modern spaceships in the sky at particular time and at fixed latitude/longitudes. Siva’s arrow obviously referred to ablazing missile fired from a flying satellite specially built for the purpose and the brunt spaceship fell in the Indian ocean. Vestiges of onetime prosperous civilization destroyed in battles only flicker through these legends.


These references sharply point to the use of some kind of aerial flying vehicles known as Vimana apart from mechanical contrivances, armored cars, various types of missiles etc. These references sounding queer and unscientific even in recent past have been approximated to the present-day technology through the innovation of highly sophisticated weapons and of the space-satellites likeMariner, Vostok, Soyuz, Aryabhatta etc. These facts require more than a passing notice.


The flying vehicles were firstly designated Ratha (vehicle or carriage) in the Rig Veda. Vimanas possessed a very high speed. This aerial vehicle was triangular, large, 3-tier uneven and was piloted by at least three persons (tribandhura). It has three wheels which were probably withdrawn during aerial flight. In one verse the chariot is said to have three columns. It was generally made of anyone of the three kinds of metals, gold, silver or iron but the metal which usually went into its make up according to the Vedic text was gold. It looked beautiful. Long nails or rivets were attached to it. The chariot had three types of fuel. Possessing very fast speed, it moved like a bird in the sky soaring towards the Sun and the Moon and used to come down to the earth with great sound”.

(source: The Indians And The Amerindians

By Dr. S. Chakravarti p.141-146).

In addition to the Vaimanika Shashtra, the Samarangana Sutradhara and the Yuktikalpataru of Bhoja, there are about 150 verses of the Rig Veda, Yajurveda and the Atharvaveda, a lot of literary passages belonging to the Ramayana, the Mahabharata, the Puranas, the Bhagavata and the Raghuvamsa and some references of the darma Abhijnanasakuntalam of Kalidasa, the Abimaraka of Bhasa, the Jatalas.

The Avadhana Literature and of the Kathasaritsagara and a number of literary works contained either references to graphic aerial flight or to the mechanism of the aerial vehicles used in old ages in India. In the Ramayana both the words “Vimana” and “Ratha” have been used:

  • Kamagam ratham asthaya…nadanadipatim (3. 35. 6-7). He boarded the aerial vehicle with Khara which was decorated with jewels and the faces of demons and it moved with noise resembling the sonorous clouds.
  • You may go to your desired place after enticing Sita and I shall bring her to Lanka by air.. So Ravana and Maricha boarded the aerial vehicle resembling a palace (Vimana) from that hermitage.
  • Then the demons brought the Puspaka aerial vehicle and placed Sita on it by bringing her from the Ashoka forest and she was made to see the battle field with Trijata.
  • This aerial vehicle marked with Swan soared into the sky with loud noise.

Reference to Flying vehicles as Vimana occur in the Mahabharata in about 41 places of which the air attack of Salva on Krisna‘s capital Dwaraka deserve special notice. The Asura king Salva had an aerial flying machine known as Saubha-pura in which he came to attack Dwaraka.


He began to shower hails, and missiles from the sky. As Krishna chased him he went near the sea and landed in the high seas. Then he came back again with his flying machine and gave a tough fight to Krishna staying about one Krosa (about 4,000 ft) above the ground level. Krishna at last threw a powerful ground-to-air weapon which hit the plane in the middle and broke it into pieces. The damaged flying machine fell into the seas. This vivid description of the air attack occurs in the Bhagavata also. We also come across the following references to missiles, armaments, sophisticated war-machines and mechanical contrivances as well as to Vimanas in Mahabharata.

The inscriptions of emperor Asoka are by far the most authentic records in support of the existence of aerial flying vehicles which are mentioned as Vimana. The existence of aerial chariots in whatever form it might be was so well-known that it found a place among the royal edicts of the Emperor Asoka which were executed during his reign from 256 B.C.- 237 B.C. Vatsyana in his Kama Sutra referred to mechanical contrivances in their origin among 64 ancillary Sciences.

The Arthasastra of Kautilya (3rd century B.C), a treatise mainly dealing with political economy but containing information on kindred scientific topics refers to a class of mechanic known as Saubhika…

8. Sundara Vimana: Vertical Section

A discussion regarding the existence of and the use of flying vehicles in ancient India naturally waits for an advanced state of knowledge in cosmogony. A close and careful study of the Vedic literature shows that it was not just a collection of primeval poetry but a varied literature of a powerful and dynamic society where the people had the knowledge of cloud and vapor, of the season and of the monsoon, of the different types of wind, of the expanse of the sky, of the strength of the wind blowing at high speed and so on.

Three types of cloud have been referred to in the Rig Veda (1.101.4). which also states that smoke and vapor surcharged with water turn into cloud. Formation of vapor through heat and the subsequent formation of cloud has been referred to in the Vedas. Indian meteorological concepts thus date back to the age of the Rig Veda.

Citations.

http://trusciencetrutechnolgy.blogspot.in/2013_07_01_archive.html

http://www.bibliotecapleyades.net/vimanas/esp_vimanas_2a.htm

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Hinduism

Hanuman Sleeps As A Mountain Nuwara Eliya



This photo of Neelkanteshwar is courtesy of TripAdvisor

 

I have written articles on the sites in Sri Lanka, which have, Ravana’s Palace, his Pushpaka vimana Runway,Pushpaka Vimana Axle,Pond where Sita took Bath, where she was kept in Ashoka Vatika, where Sita wept, where she went into the ground,Hanuman scorched Earth, Place where Sita was moved by Ravana.

There is a Mountain which resembles Hanuman asleep Near Nuwara Eliya in Sri Lanka.

Hanuman Sleeps, Kandy-Nuwaraeliya Road, Nuwara Eliya, Sri Lankajpg

Hanuman Sleeps, Kandy-Nuwaraeliya Road, Nuwara Eliya, Sri Lanka

Check out how to reach Hanuman Temple at the following Link.

http://www.tripadvisor.in/ShowUserReviews-g608524-d3732287-r288091659-Shri_Bhakta_Hanuman_Temple-Nuwara_Eliya_Central_Province.html

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Hinduism

Rig Veda Sandhya Vandhana Mantras English


I am providing Sandhya vandana Mantra for Rif Vedins below.

1. aachamanam –

sit in a squatting position, facing east or north.

The hands should be between the knees. Bend all the fingers other than the thumb and the small finger slightly so that the palm makes a hollow.

Take a very small quantity of water in the palm and sip, reciting the following three mantras (one sip for each mantra)

om achyutaaya namaha

om anantaaya namaha

om govindaaya namaha

keshavaaya namaha (touch right cheek with right thumb)

naaraayaNaaya namaha (touch left cheek with right thumb)

maadhavaaya namaha (touch right eye with right ring finger)

govindaaya namaha (touch left eye with right ring finger)

vishNave namaha (touch right nostril with right index finger)

madhusoodanaaya namaha (touch left nostril with right index finger)

trivikramaaya namaha (touch left ear with right small finger)

vaamanaaya namaha (touch left ear with right small finger)

shreedharaaya namaha (touch right shoulder with right middle finger)

Rushikeshaaya namaha (touch left shoulder with right middle finger)

padmanaabhaaya namaha (touch naval with right hand)

daamodaraaya namaha (touch head with right hand)

2. praaNaayaama Bend the index and middle fingers.

Press right nostril with the thumb and left nostril with the ring finger and the small finger.

First draw in the breath through the left nostril while mentally chanting the following mantra.

Then hold the breath, mentally chanting the same mantra again.

Let the breath out through the right nostril, again mentally chanting the same mantra.

These three actions of inhaling, holding the breath and exhaling, during which the mantra is chanted three times, makes one praaNaayaama.

om bhoohu om bhuvaha om suvaha om mahaha om janaha om tapaha om satyam om tatsavitu vareNyam bhargodevasya dheemahi dheeyoyonah prachodayaat om aapo jyotirasomrutam brahma bhoor bhuvassuvarom

3. sankalpam .

Place the left palm, turned upward, on the right thigh and place the right palm, turned downward on the left palm.

Recite the following mantra .

mama upaatta samasta durita kshaya dwaaraa shree parameshwara preetyartham (Depending upon the time of day) praatah sandhyaah karishye madhyaanhikam sandhyaam karishye saayam sandhyaam karishye

4. mantra prokshaNam Reciting “om keshavaaya namaha” , write om on water with finger and touch the spot between the two eyebrows with that finger.

Then, while reciting the first seven of the following nine mantras, sprinkle water on the head with the ring finger.

While reciting the eighth mantra, sprinkle water on the feet.

Again sprinkle water on the head while reciting the nine mantras.

aapohishThaa mayo bhuvaha | tana oorje dadhaatana | maheraNaaya chakshase | yovah shivatamorasah tasya bhaajayate hanaha | ushateeriva maataraha | tasma aranga maamava | yasya kshayaya jinvadha | aapo janayata janaha | om bhoorbhuvassuvaha ||

Now take a little water in the palm and rotate the palm around the head with the following mantra

om bhoorbhuvassuvaha

5. praashanam sipping water with mantra

Take a little water in the palm and sip, after reciting the following mantra

praatah sandhyaa – sooryashcha ma manyushcha manyu patayashcha manyukRutebhya paapebhyo rakshantam yad raatryaa paapa maa karsham manasaa vaachaa hastabhyam padbhyaam udareNa shishna raatreeh tadaa valumbatu yad kincha duritam mayi idam aham mama amRuta yonou soorya jyotishee juhomi svaahaa

madhyaanha sandhyaa –

aapa punantu pRuthveem pRuthvee poota punaatu maam punantu brahmaNaspatir brahma poota punaatu maam yad uchishTamabhojyam asatam cha pratigraham svaahaa

saayam sandhyaa – agnishcha ma manyushcha manyu patayashcha manyu kRutebhya paapebhyo rakshantam yadahna paapama karsham manasaa vaachaa hastabhyam paadabhyam udareNa shishna ahastada valumbatu yad kinchid duritam mayi idamaham maam amRuta yonau satye jyotishee juhomi swaahaa

6. aachamanam om achyutaaya namaha om anantaaya namaha om govindaaya namaha

7. punah prokshaNam

sprinkling water again. sprinkle water on the head with the following mantra

dadhikraavaNNa iti mantrasya vaamadeva rushihi anushTup cChandaha dadhikraava devataa apaam prokshaNe viniyogaha

om dadhikraavaNNo akaarisham jishNorashvasya vaajinah surabhee no mukhaakaraat praaNa aayugmshi taarishat aapo hishThaa mayobhuvaha tana oorje dadhaatana maheraNaaya chakshase yovah shivatamo rasaha tasya bhaajayatehanaha ushateeriva maataraha tasmaa arangamaamavaha yasya kshayaaya jinvata aapo janayataachanaha om bhoorbhuvassuvaha

rutancha satyancha tapasodyata tato raatree jaayataa tadaa samudro aarNavaa samudradaarNavaa dadhi samvadvaro ajaayata aho raatraani vidhatat viswasyamishadho vasi soorya chandramaasou tadaa yat poorvamagalpayat divancha pruthveem santarishmato suva Rigveda sandhyaavandanam

arghya pradaanam Offering water morning

– stand facing east. Noon – stand facing north and do the same twice evening – squat facing west and do the same three times Take plenty of water in both palms and raising the heels a little, pour the water down through the tips of the fingers other than the thumb reciting the following mantra. This is to be done three times.

om bhoorbhuvassuvah tatsaviturvareNyam | bhargo devasya dheemahi dheeyo yonah prachodayaat ||

9. praayashchita arghyam Offering of water in atonement for failure to perform the worship at the proper time Do praaNaayama once, as in 2nd step. Then offer arghya once, as in 8th step. Then reciting om Bhoorbhuvassuvaha turn round once and sprinkle a little water around you.

praatah sandhyaa – om yadatya gacCha vRutrahaan | udaaya abhisoorya sarvaan dateendra te vaache

madhyaanha sandhyaa – om utkedtbhee shrutamaagam vRushabhaam naryabasim astarameshi soorya

saayam sandhyaa – om na tasya mayaa yaachanaa ripureeseetaa martya yo agnaye datacha havyadaatibhihi

10. aikyaanusandhaanam Meditation on the identity of the individual self and the supreme self.

Sit down, close the eyes and mentally chant

– asavaadityo brahma brahmai vaham asmi 11. deva tarpaNam Offering of water to the gods Morning – squat, facing east. Noon – squat, facing north. Evening – squat, facing north Pour water through the finger tips of both hands reciting the following mantras –

aadityam tarpayaami somam tarpayaami angaarakam tarpayaami budham tarpayaami  v1 Ruhaspatim tarpayaami shukram tarpayaami shanaishcharam tarpayaami raahum tarpayaami ketum tarpayaami keshavam tarpayaami naaraayaNam tarpayaami maadhavam tarpayaami govindam tarpayaami vishNum tarpayaami madhusoodanam tarpayaami trivikramam tarpayaami vaamanam tarpayaami shreedharam tarpayaami hRushikesham tarpayaami padmanaabham tarpayaami daamodaram tarpayaami

12. japa sankalpa Sit on a wooden plank or small carpet.

The eyes should be halfclosed and the mind should be concentrated on the mantras which are to be recited mentally.

Morning – sit facing east.

Noon – sit facing north.

Evening – sit facing west. The vessel of water should be kept in front.

First chant shuklaambaradharam vishNum shashivarNam chaturbhujam prasanna vadanam dhyaayet sarva vighnopashaantaye

12.1 – praaNaayaama om bhoohu om bhuvaha om suvaha om mahaha om janaha om tapaha om satyam om tatsavitur vareNyam bhargo devasya dheemahi dheeyo yonah prachodayaat om aapojyotirasa amrutam brahma bhoorbhuvassuvarom

Now chant the following, with the left palm facing upward on right thigh, and right palm facing downward on top of left palm –

mama upaatta samasta durita kshaya dvaaraa shree parameshwara preetyartham praatah – praatah sandhyaa gaayatree mahaamantra japam karishye

madhyaanha – madhyaanhika gaayatree mahaamantra japam karishye

saayam – saayam sandhyaa gaayatree mahaamantra japam karishye

13. praNava japam praNavasya rushi brahma (recite, touching the head with the fingers of the right hand) devee gaayatree cChandaha (recite, touching the upper lip) paramaatmaa devataa (recite, touching the chest) bhooraadi sapta vyaahruteenaam atri bhrugu kutsa vasishTha goutama kaashyapa aangeerasa rushayaha (recite, touching the head ) gaayatree ushnika anushTup bruhati pankti trishTup jagatyah cChandaamsi (recite, touching the upper lip ) agni vaayu arka vaageesha varuNa indra vishvedeva devataah (recite, touching the chest)

13.1 – praaNaayaama (3 times) om bhoohu om bhuvaha om suvaha om mahaha om janaha om tapaha om satyam om tatsavituvareNyam bhargodevasya dheemahi dheeyoyonah prachodayaat om aapo jyotirasomRutam brahma bhoorbhuvassuvarom

14. gaayatree aavaahanam Invoking Gaayatri ayatu iti anuvaakasya vaamadeva rushihi (recite, touching the head) anushTup cChandaha (recite, touching the upper lip) gaayatree devataa (recite, touching the chest)

With the following mantras invoke gaayatri devi in the heart by means of the aavaahani mudra om ityekaaksharam brahmaa agnir devataa brahmaa preetyartham gaayatram cChandam paramaatmam svaroopam saajyam viniyogam aayatu varadaa devi akshatram brahma samhitam gaayatri Chandasam matedam brahma jushaswana oojosi, sahosi, balamasi, brajosi, devaanaam dhaama naamaasi vishwamasi, vishwaayu sarvamasi, sarvaayu abhipoorom, gaayatreem aavahayaami, saavitreem aavaahayaami saraswateem aavaahayaami,c Chanda Rushinaam aavaahayaami, shriyam aavaahayaami, gaayatrya gaayatrishChando vishwaamitra rushihi savitaa devataa

agnir mukham brahma, shiro vishNu, hrudaya rudra, shikhaa pruthvee, yoni praaNa apaana vyaano daana samaano sapraaNaa shweta varNa, sankhyayaana sagotra, gaayatri chatur vishatyakshara tripada sadrushi pancha sheershopanayane viniyogaha

15. gaayatree nyaasam saavitrya rushih vishvaamitraha (recite, touching the head) niChrudgaayatree cChandaha (recite, touching the upper lip) savitaa devataa (recite, touching the chest)

16. gaayatree japam (108 times) Gaayatri japa – morning – stand facing east, the palms joined and held in front of your face Noon – stand or sit facing east, the joined palms in front of the chest Evening – sit facing west, the joined palms in front of your navel The hands should be covered with the angavastra, or a piece of cloth. The mantra should be chanted mentally without movement of the lips.

om bhoorbhuvasvah tatsaviturvareNyam bhargodevasya dheemahi dheeyo yonah prachodayaat

17. gaayatree upasthaanam Prayer to Gaayatri to return to Her abode First do praaNaayaama once, sitting down.Then stand up, facing the same direction as in step 16, join the palms and recite –

17.1 praaNaayaama 17.2 praatah sandhyaam upasthaanam karishye (praatah sandhyaa) aadityam upasthaanam karishye (madhyaanhikam sandhyaa) saayam sandhyaa upasthaanam karishye (saayam sandhyaa)

18. soorya upasthaanam Prayer to sun to return to His abode stand facing the same direction in which the japa is done, join the palms and salute the Paramaatman who is shining in the centre of the rising sun.

18.1 – praaNaayaama

18.2 – praatah sandhyaa – mitrasya charshani druto aavo devasya sanaasi dyumnam chitra shravasthamam mitro janaan yataayati bruvaano mitro dataara pruthveem udatyam mitra srushTir nimishaa abhishTe mitraaya havyam grutavajjuhotaa prashamitra marto astu prayaswaan yasta aaditya shikshati vrutena na hanyate na jeeyate dvoto sannama aho asnoDhyamtito na doorata

madhyaanhikam – aakrushNo na rajasaa vartamaano niveshayan amrutam martyancha hiraNyanena savitaa ratheno devo yadi bhuvananai pashyantachakshur devahitam purastashchakra mucharat pashyema sharadaam shatam jeevema sharadaam shatam hamsa shuchishat vasur antareeksha sat hotaa vedishadatir droNa sat nrushatvarasat rutasat vyomaasa tabja koja rutaja aadrija rutam bruhaat udutyam jaata vedasam devam vahanti hetava drushe visvaya sooryam apatye dayavo yadaa nakshatrayandyaktubhi shooraaya vishwaachakshase chitraan devaanaam udagadaaneekam chakshur mitrasya varuNasyaagye aapradyava pruthvee antariksha soorya aatma jagatastas dushacha tat sooryasya devatvam tan mahitwam madhya kartor vidhaatam sancha bhara yadeda yukta haridaasa sadastat aadratri vaasa sthaanu te asmaihi tanmitrasya varuNasya abhi chakshe sooryo roopam gruNute dyou roopasthe

saayam sandhyaa – imam me varuNa shruti hava madhya cha mruDaya tvaam mavasyu raachake tatwayaami brahmaNa vandamaanasa tadasaaste yajamaano havirbhi aheLamaano varuNeha bhodyurusa sa maa na aayu pramoshi yacChidite visho yadaa pradeva varuNa vratam minimasi dyavi dyavi yat kinchedam varuNa daivye jane abhidroham manushyascharamasi achitee yat tava dharma yoyopimaa maa nastasma tenaso deva reerisha kita vaaso yad reeripur na dheevi yad vaagha satya mutayanna vidma sarvaataa vishya sitireva devataa te syaama varuNa priyasa

19. samashTi abhivaadanam Prostration to all. Stand facing the same direction as in step 18.

Turn round to the next direction after each of the first four mantras. Then stand facing the original direction for the remaining mantras, palms joined – sandhyaayai namaha saavitryai namaha gaayatryai namaha saraswatyai namaha sarvebhyo devataabhyo namo namaha kaamo karshed manyur karshed namo namaha Rigveda sandhyaavandanam v1  pravara – example (aangeerasa, bhaarhaspatya, bhaaradwaaja trayee rusheya pravaraanvita, bhaaradwaaja gotra, ashvilaayana sootra, rugveda adhyaaya, …. sharmaNaam aham asmibho) abhivaadaye … rusheya pravaraanvita ……..gotra ………sootra ……… veda adhyaaya ……. sharmaNaam aham asmibho

20. digdevataa vandanam Prostration to the deities of the directions.

Stand facing the same direction as in step 16, Turn round and make obeisance to the deities of the four directions etc

– praachyai dishe namaha dakshiNaayai dishe namaha prateechyai dishe namaha udeechyai dishe namaha oordhvaaya namaha aadhaaraaya namaha antarikshaaya namaha bhoomyai namaha brahmaNe namaha vishvane namaha mrutyuve namaha

21. yama vandanam Prostration to the Lord of Death.

Stand facing south, palms joined yamaaya namaha yamaaya dharmaraajaaya mrutyuve cha antakaaya cha vaivasvataaya kaalaaya sarva bhoota kshayaaya cha ouDumbharaaya dagnaaya neelaaya parameshTine vrukodharaaya chitraaya chitraguptaaya vai namaha chitra guptaaya vai namaha om namaha iti

22. harihara vandanam Prostration to Harihara.

Stand facing west rutagam satyam para brahma purusham krushNa pingaLam oordhvaretam viroopaaksham vishva roopaaya vai namaha vishwa roopaaya vai namaha om namaha iti

soorya naaraayaNa vandanam namaha saavitre jagadeka chakshushe jagat prasooti sthiti naasha hetave trayeen maayayaa triguNaatmaa dhaariNe virinchi naaraayaNa shankara aatmane dhyeya sadaa savitru manDala madhyavartee naaraayaNa sarasijaasana sannivishTa keyooravaan makara kunDalavaan kireeTi haari hiraNyavapur druta shankha chakra shankha chakra gadaa paaNe dwaarakaa nilayaachyute govinda punDareekaaksha rakshamaam sharaNaagatam aakaashat paThitam toyam yadaa gacChati saagaram sarva deva namaskaara shree keshavam prati gacChati shree keshavam prati gacChati om nama iti

24. samarpaNam Dedication.

Sit down, take a little water in the palm and pour it down through the fingers after reciting the following mantra –

kaayena vaachaa manasendriyairvaa buddhyaatmanaavaa prakrute svabhaavaat karomi yadyat sakalam parasmai naaraayaNaayeti samarpayaami aachamanam

25. rakshaa Protection. Chanting the following mantra, sprinkle a little water at the spot where the japa was performed. Then touch that spot with the ring finger and touch the forehead between the eyebrows. adya no devaa savitaa prajaavat saavee soubhagam para duswapneeya suva vishwaani deva savitaa duritaani paraa suvaa yad bhadram tama asuva

Citation with gratitude.

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