Theja bindu Upanishad is a yoga Upanishad which explains the transcendental meditation (TM) / atheendriya dhyaanam.
1. This practice of meditation is literally hard in nature and very difficult to practice.
2. Rigid directions and guidance are explained in this Upanishad about TM.
3. The method of controlling physical comforts and luxuries in the day to day life.
4. The practical experience and utmost feelings derived out of the TM.
5. The vacuum experienced even beyond the real aatmajnaanam or brahma saakshaathkaaram .
6. The experience of the absence of devathas, words, feelings, thoughts at this level.
7. The absence of ego, anger, revenge, fear, and so on.
8. The feeling of being freed from caste, clan, position, dharma, bhaava, and so on…. these are explained in the first
part of the Upanishad.
9. In the second part the activation of kundalini sakti is explained and the three bandhas of moola, uddheeyaana, jaalandhara bandhas is given
10 In the last part the khechari mudra and its importance are explained, further goes the relation between jeevaathma and paramaathma chaitanyam and the color of the petals of the lotus of heart, the way a parama yogi experiences at the level of TM.
Sunday 14 December 2008
Suka Rahasya Upanishad
Lord Parameswara describes in this Upanishad, the rituals and customs to Sree Suka Brahma Rushi, son of Vyasa,
1. The importance of pranava mantra, the meaning and messages of pranava are given in the beginning of the Upanishad.
2. The message of what is meant by Brahmaarpanam
3. The messages of Vedas and Veda mantras,
4. Detailed description of the mahaavakyaas which are also known as mahad vakyaas in this Upanishad.,
5. The description of japa yoga and through that the attainment of brahmajnaana are given.
6. The importance of the jnaanam /knowledge of absolute and absolute knowledge and receiving the knowledge directly from the guru are explained,
7. It is told that the knowledge should be received from the guru through ears/listening, retained in the heart and through meditation the actual realization of each mantra/ knowledge is to be obtained.
8. Acquiring knowledge on swadharma and anya dharma and attaining brahma saayujyam is narrated.
9. Finally the importance of pranava jnaanam is given.
10. In the last part of the Upanishad, importance of learning and teaching this Upanishad is given .
1. The importance of pranava mantra, the meaning and messages of pranava are given in the beginning of the Upanishad.
2. The message of what is meant by Brahmaarpanam
3. The messages of Vedas and Veda mantras,
4. Detailed description of the mahaavakyaas which are also known as mahad vakyaas in this Upanishad.,
5. The description of japa yoga and through that the attainment of brahmajnaana are given.
6. The importance of the jnaanam /knowledge of absolute and absolute knowledge and receiving the knowledge directly from the guru are explained,
7. It is told that the knowledge should be received from the guru through ears/listening, retained in the heart and through meditation the actual realization of each mantra/ knowledge is to be obtained.
8. Acquiring knowledge on swadharma and anya dharma and attaining brahma saayujyam is narrated.
9. Finally the importance of pranava jnaanam is given.
10. In the last part of the Upanishad, importance of learning and teaching this Upanishad is given .
Sarvasaara Upanishad
Sarvasaara Upanishad gives the message of life as a discussion between the guru and the disciple. This is a small Upanishad discussing the method and pathway to realize the ultimate and absolute knowledge..
1. The attachment among the family members and bondage in the life are discussed.
2. The definition and the pathway of moksha are discussed further, for getting detachment from these bondage.
3. The true pathway is said to be the pathway of awareness and consciousness, or the pathway of knowledge/ jnaana marga.
4. The importance of experienceable knowledge; vidya and experientable knowledge avidya is described further
5. The three states of consciousness are further elaborated as jaagrath- swapana and sushupti.
6. The five layer of the human body as annamaya kosa, manonmaya kosa, vijjnaana maya kosa, anadamaya kosa and praana maya kosha are described further.
7. Detailed description of panchabhootha, pancha varga (tissues) , jeevaathama, paramaathma, brahma, aparabrahma and their presence in all living and non living beings etc.
8. Since this is the essence of other Upanishads, the name sarvasaara Upanishad is given.
9. Finally the benefits derived by studying this Upanishad are given at the end.
1. The attachment among the family members and bondage in the life are discussed.
2. The definition and the pathway of moksha are discussed further, for getting detachment from these bondage.
3. The true pathway is said to be the pathway of awareness and consciousness, or the pathway of knowledge/ jnaana marga.
4. The importance of experienceable knowledge; vidya and experientable knowledge avidya is described further
5. The three states of consciousness are further elaborated as jaagrath- swapana and sushupti.
6. The five layer of the human body as annamaya kosa, manonmaya kosa, vijjnaana maya kosa, anadamaya kosa and praana maya kosha are described further.
7. Detailed description of panchabhootha, pancha varga (tissues) , jeevaathama, paramaathma, brahma, aparabrahma and their presence in all living and non living beings etc.
8. Since this is the essence of other Upanishads, the name sarvasaara Upanishad is given.
9. Finally the benefits derived by studying this Upanishad are given at the end.
Kshurika Upanishad
Upanishads are the Vedanta which take us nearer to the absolute truth and ultimate truth.
1. Now we shall go through the kshurika Upanishad which is a small one discussing exclusively on the subject of yoga.
2. Kshurika means scissors . The word is used here to inform that all the bad in the mind should be removed by cutting them off as in surgery.
3. It is said here that yoga upaasana is the only method for aathma saakshaathkaaram ; the self realization
4. The method of controlling the body and mind are specified in minimum words.
5. Activation of spinal chord / the sushumna naadi and upa naadies to obtain siddhi and extra mental and physiological power. And
6. Detailed description of two types of nadies known as ida and pingala are given in this Upanishad.
7 By activating the ida and pingala nadies one can achieve extremely high level of enjoyment and power for the mind and body,
8. In the last part , again the word kshurika is used for another message of cutting of the worldly relation for getting the detachment in life for extra yogic upaasana / power.
9. Even though the pathway is difficult , says the Upanishad, this is the only method for understanding the reality of the life.
10 Finally the Upanishads end with the message that knowing the yoga can give the fullness in life.
1. Now we shall go through the kshurika Upanishad which is a small one discussing exclusively on the subject of yoga.
2. Kshurika means scissors . The word is used here to inform that all the bad in the mind should be removed by cutting them off as in surgery.
3. It is said here that yoga upaasana is the only method for aathma saakshaathkaaram ; the self realization
4. The method of controlling the body and mind are specified in minimum words.
5. Activation of spinal chord / the sushumna naadi and upa naadies to obtain siddhi and extra mental and physiological power. And
6. Detailed description of two types of nadies known as ida and pingala are given in this Upanishad.
7 By activating the ida and pingala nadies one can achieve extremely high level of enjoyment and power for the mind and body,
8. In the last part , again the word kshurika is used for another message of cutting of the worldly relation for getting the detachment in life for extra yogic upaasana / power.
9. Even though the pathway is difficult , says the Upanishad, this is the only method for understanding the reality of the life.
10 Finally the Upanishads end with the message that knowing the yoga can give the fullness in life.
Kalaagni Rudropanishad
One of the smallest Upanishads is the Kalaagni Rudropanishad.
1. This Upanishad explains the customs of thripundravidhi. The explanation is given by Lord Siva in the form of Kaalaagni Rudra, to Sanathkumara.
2. The custom of thripundra vidhi is nothing but the custom/ ritual practiced in bhasma dhaaranam.
3. What is the bhasmam, ? How it is important ? what are the meanings of the Bhasma dhaarana and so on…..are explained in simple lines in this Upanishad.
4. Kaalaagni Rudra tells that bhasma has five components which are the representation of pancha bhootha.
5. The pancha bhoothaas are pruthvi, ap, theja, vaayu and aakaasa..
6. Further explanation goes to say that the bhasma dharanam is an excellent method for moksha.
7. Rudra explains that thripundra dharanam itself is the bhasma dhaaranam even though it can have message beyond that.
8. In the last part of this Upanishad , it is mentioned that bhasma dhaaranam should be done in the auspicious time like thri sandhya, mantra is to be chanted during the bhasma dharnam.
9. As the phala sruthi it is mentioned that the person who studies the Upanishad will get heavenly joy in this world and also after death..
10. This is an Upanishad which tells only about a ritual, unlike other very important Upanishads which discusses about the absolute and ultimate truths of Vedanta
1. This Upanishad explains the customs of thripundravidhi. The explanation is given by Lord Siva in the form of Kaalaagni Rudra, to Sanathkumara.
2. The custom of thripundra vidhi is nothing but the custom/ ritual practiced in bhasma dhaaranam.
3. What is the bhasmam, ? How it is important ? what are the meanings of the Bhasma dhaarana and so on…..are explained in simple lines in this Upanishad.
4. Kaalaagni Rudra tells that bhasma has five components which are the representation of pancha bhootha.
5. The pancha bhoothaas are pruthvi, ap, theja, vaayu and aakaasa..
6. Further explanation goes to say that the bhasma dharanam is an excellent method for moksha.
7. Rudra explains that thripundra dharanam itself is the bhasma dhaaranam even though it can have message beyond that.
8. In the last part of this Upanishad , it is mentioned that bhasma dhaaranam should be done in the auspicious time like thri sandhya, mantra is to be chanted during the bhasma dharnam.
9. As the phala sruthi it is mentioned that the person who studies the Upanishad will get heavenly joy in this world and also after death..
10. This is an Upanishad which tells only about a ritual, unlike other very important Upanishads which discusses about the absolute and ultimate truths of Vedanta
Kalaagni Rudropanishad
One of the smallest Upanishads is the Kalaagni Rudropanishad.
1. This Upanishad explains the customs of thripundravidhi. The explanation is given by Lord Siva in the form of Kaalaagni Rudra, to Sanathkumara.
2. The custom of thripundra vidhi is nothing but the custom/ ritual practiced in bhasma dhaaranam.
3. What is the bhasmam, ? How it is important ? what are the meanings of the Bhasma dhaarana and so on…..are explained in simple lines in this Upanishad.
4. Kaalaagni Rudra tells that bhasma has five components which are the representation of pancha bhootha.
5. The pancha bhoothaas are pruthvi, ap, theja, vaayu and aakaasa.
6. Further explanation goes to say that the bhasma dharanam is an excellent method for moksha.
7. Rudra explains that thripundra dharanam itself is the bhasma dhaaranam even though it can have message beyond that.
8. In the last part of this Upanishad , it is mentioned that bhasma dhaaranam should be done in the auspicious time like thri sandhya, mantra is to be chanted during the bhasma dharnam.
9. As the phala sruthi it is mentioned that the person who studies the Upanishad will get heavenly joy in this world and also after death.
10. This is an Upanishad which tells only about a ritual, unlike other very important Upanishads which discusses about the absolute and ultimate truths of Vedanta
1. This Upanishad explains the customs of thripundravidhi. The explanation is given by Lord Siva in the form of Kaalaagni Rudra, to Sanathkumara.
2. The custom of thripundra vidhi is nothing but the custom/ ritual practiced in bhasma dhaaranam.
3. What is the bhasmam, ? How it is important ? what are the meanings of the Bhasma dhaarana and so on…..are explained in simple lines in this Upanishad.
4. Kaalaagni Rudra tells that bhasma has five components which are the representation of pancha bhootha.
5. The pancha bhoothaas are pruthvi, ap, theja, vaayu and aakaasa.
6. Further explanation goes to say that the bhasma dharanam is an excellent method for moksha.
7. Rudra explains that thripundra dharanam itself is the bhasma dhaaranam even though it can have message beyond that.
8. In the last part of this Upanishad , it is mentioned that bhasma dhaaranam should be done in the auspicious time like thri sandhya, mantra is to be chanted during the bhasma dharnam.
9. As the phala sruthi it is mentioned that the person who studies the Upanishad will get heavenly joy in this world and also after death.
10. This is an Upanishad which tells only about a ritual, unlike other very important Upanishads which discusses about the absolute and ultimate truths of Vedanta
Amrutha naada Upanishad
Amrutha naada Upanishad has 38 lines only.
This Upanishad explains 1. Description of the yogic state.
2. Symbolic explanation of a yogi's marching towards the Brahma padam is given.
3. The chariot used for the march (jeevitha yaathra) is omkaara, the charioteer is Mahavishnu. The road to reach the destination is meditation.
4. The resting places are rudrapooja locations and the ultimate aim is Brahma loka praapti (Brahma saakshaathkaara).
5. The six organs are like the shadangas of yoga and they arepraanaayaama, prathyahaara, dhyaana, dharana, thaaraka, samaadhi.
6. Three types of praanaayaama are explained here as the ruchira, rechaka and pooraka .
7. Three states of mind mentioned here are the dhaarana, dhaarana and samaadhi states.
8. Detailed directions are given to follow the pathway of yoga right from yogic sitting , body posture, breathing, focusing the eyes and mind, exciting the kundalini to attain a high level of the yogic state.
9. In the last part of this Upanishad, excellent description of the pancha bhootha is given as: pruthvi has five parts, ap has four, theja has three, vaayu two and aakaasa has one part ( here the part is mentioned as maatra) says the Upanishad.
This Upanishad explains 1. Description of the yogic state.
2. Symbolic explanation of a yogi's marching towards the Brahma padam is given.
3. The chariot used for the march (jeevitha yaathra) is omkaara, the charioteer is Mahavishnu. The road to reach the destination is meditation.
4. The resting places are rudrapooja locations and the ultimate aim is Brahma loka praapti (Brahma saakshaathkaara).
5. The six organs are like the shadangas of yoga and they arepraanaayaama, prathyahaara, dhyaana, dharana, thaaraka, samaadhi.
6. Three types of praanaayaama are explained here as the ruchira, rechaka and pooraka .
7. Three states of mind mentioned here are the dhaarana, dhaarana and samaadhi states.
8. Detailed directions are given to follow the pathway of yoga right from yogic sitting , body posture, breathing, focusing the eyes and mind, exciting the kundalini to attain a high level of the yogic state.
9. In the last part of this Upanishad, excellent description of the pancha bhootha is given as: pruthvi has five parts, ap has four, theja has three, vaayu two and aakaasa has one part ( here the part is mentioned as maatra) says the Upanishad.
AMRUTHA BINDU UPANISHAD
This is a very small Upanishad explaining about mind in 22 lines.
1. This Upanishad tells us that there are two parts for our mind.
2. Part one is the location where all the cravings and negatives are stored which is the asuddha /impure part. Part two where all the positives are stored which is the pure part of mind.
3. Greatness of an individual is due to the active positive /pure part of the mind and people becomes negative in their nature due to the active negative part of the mind, says the Upanishad.
4. The influence of meditation in mind is greatly explained in few lines here.
5. The method of controlling the impure part of the mind through saadhana is further explained
6. The meditation is said to be possible only by controlling the negative part of the mind and then focusing omkaram through the positive part of the mind.
7. By taking the pure mind to brahmajnaana praapti level and elevating himself spiritually, the yogi can attain a level free from rebirth. Through great sacrifice also one can attain the level to become free from the rebirth
8. Vedas are the main source of knowledge and one should learn Vedas and attain higher and higher levels n spirituality.
9 Just like the butter is present in milk, the knowledge is present in Vedas and it should be taken by churning the Vedas by yoga saadhana. Just like the clay is present in all pots, the Brahma thathwam is present in all living and non living beings says this Upanishad.
10. Every one should understand that knowledge is present in every living beings and everywhere and one should realize this to become brahmajnaani, through brahma saakshaathkaara and enjoy the brahmaananda.
1. This Upanishad tells us that there are two parts for our mind.
2. Part one is the location where all the cravings and negatives are stored which is the asuddha /impure part. Part two where all the positives are stored which is the pure part of mind.
3. Greatness of an individual is due to the active positive /pure part of the mind and people becomes negative in their nature due to the active negative part of the mind, says the Upanishad.
4. The influence of meditation in mind is greatly explained in few lines here.
5. The method of controlling the impure part of the mind through saadhana is further explained
6. The meditation is said to be possible only by controlling the negative part of the mind and then focusing omkaram through the positive part of the mind.
7. By taking the pure mind to brahmajnaana praapti level and elevating himself spiritually, the yogi can attain a level free from rebirth. Through great sacrifice also one can attain the level to become free from the rebirth
8. Vedas are the main source of knowledge and one should learn Vedas and attain higher and higher levels n spirituality.
9 Just like the butter is present in milk, the knowledge is present in Vedas and it should be taken by churning the Vedas by yoga saadhana. Just like the clay is present in all pots, the Brahma thathwam is present in all living and non living beings says this Upanishad.
10. Every one should understand that knowledge is present in every living beings and everywhere and one should realize this to become brahmajnaani, through brahma saakshaathkaara and enjoy the brahmaananda.
Mahanarayana Upanishad
Mahanarayana Upanishad is beyond the level of explaining through this message.
1. It is practically the Veda itself. The glorious mantras with sruthi give us all the messages of the Vedas.
2. There are 80 chapters in this Upanishads. All the mantras convey the social, spiritual, agricultural, psychological, scientific, and so on aspects of human life.
3. It contains the prayer , adoration of the Vedic deities, the qualities of divine power and also those yogi /scholar who can understand the divine power.
4. The adoration of prapancha purusha /cosmic form of divinity, agni, vaayu, durga, aathma, paramaathma,….can be red in the first part.
5 majority of the mantras are directly taken from the Rig-Veda and Yajurveda.
6. The praarthana of Rudra, aaditya, panchabhootha, omkaara, and so on are given with great and glorious messages.
7. The prapancha purusha and its organs are compared with the yaagagni and yaaga saala.
8. Symbolic presentation of the yagna is very attractive. 9. Great philosophical messages are conveyed through the chapters, which when pondered deep will give the messages which cannot be imagined even by the great scholars /scientists /thinkers in the modern world .
9. Every human behavior whether natural or artificial like listening /watching /talking /thinking /walking /meditating /breathing /smelling / chanting mantras /and all human activities are narrated with specific meaning in this Upanishad.
10. One can say if Mahanarayana Upanishad is studied, almost Vedic study is over as far as the message of the Vedas are concerned.
1. It is practically the Veda itself. The glorious mantras with sruthi give us all the messages of the Vedas.
2. There are 80 chapters in this Upanishads. All the mantras convey the social, spiritual, agricultural, psychological, scientific, and so on aspects of human life.
3. It contains the prayer , adoration of the Vedic deities, the qualities of divine power and also those yogi /scholar who can understand the divine power.
4. The adoration of prapancha purusha /cosmic form of divinity, agni, vaayu, durga, aathma, paramaathma,….can be red in the first part.
5 majority of the mantras are directly taken from the Rig-Veda and Yajurveda.
6. The praarthana of Rudra, aaditya, panchabhootha, omkaara, and so on are given with great and glorious messages.
7. The prapancha purusha and its organs are compared with the yaagagni and yaaga saala.
8. Symbolic presentation of the yagna is very attractive. 9. Great philosophical messages are conveyed through the chapters, which when pondered deep will give the messages which cannot be imagined even by the great scholars /scientists /thinkers in the modern world .
9. Every human behavior whether natural or artificial like listening /watching /talking /thinking /walking /meditating /breathing /smelling / chanting mantras /and all human activities are narrated with specific meaning in this Upanishad.
10. One can say if Mahanarayana Upanishad is studied, almost Vedic study is over as far as the message of the Vedas are concerned.
Narayana Upanishad
1. There are five mantras / stanzas in this Upanishad.
2. Here, Sree Narayana in the form of Mahavishnu is explained as the symbolic form of prapancha purusha, which is the cosmic form of the divine power /divinity.
3. From this cosmic form of Narayana evolves the energy for creation and that is represented as the Brahma or Lord Brahma.
4. Brahma is the symbolic presentation of creation with four heads representing the four dimensions ( x, y, z and time axes) needed for creation. Lord Brahma is connected with Lord Narayana /Vishnu through a lotus flower chord like the baby in the womb of the mother is connected with the mother, through which the material and energy for the growth/creation of the baby pass through. As you know for the creation, the knowledge is also needed , hence Lord Brahma is connected with Goddess Saraswati as an inseparable part like wife and husband (symbolically).
5. The Upanishad further explains that from Lord Narayana, Rudra , the god of annihilation is created and also created all the living and non living beings.
6. It gives the message that for the creation of anything and everything, the material and the energy are obtained from the prapancha purusha /Narayana.
7. Further goes the explanation that Indra ( means the mind – king of all organs), the prajaapathy, Vedas, air, water, and pancha bhootha, pancha praana, panchakarmendriyas, pancha jnaanendriyas of each and every living beings were created /evolved.
8. The explanation further goes to the upaasana /thapasya of Lord Mahavishnu and the mantras connected with.
9. The characteristics of a (Narayana upaasaka) yogi is given. He will be a great scholar who can interpret the Upanishad and forms of Lord Narayana scientifically.
10. The reward of learning (phalasruti) this Upanishad is given in the end as the best method for attaining a glorious life in this world and other world.
Wednesday 8 October 2008
GARBHOPANISHAD
1. This Upanishad has two parts in it describing the growth of human embryo in the womb of the mother and also variety of parameters connected with human life.
2. The first part describes about pancha bhootha and gives excellent definition for the pruthvi (as solid materials) ap ( as fluid ) thejas ( which has energy /heat ) vaayu ( which flows as electrons/electricity/..) and aakaasa ( which exists as the finest particles – ions) .
3. Further descriptions goes to the six flavors (shad rasas) like, sweet /bitter/sour/saltish/ sour /pungent .
4. Then comes the composition of the body like blood, bones, muscles etc..
5. Further description about the colors and their impact on the body..
6. In the second chapter of the Garbhopanishad, the systematic growth of the embryo in the womb of the mother is narrated. In the first day the fertilization takes place as a continuation the a solid spherical shape is evolved as the embryo within 15 days.
7. The shape of the head and body evolves within 15th day and within 60 days.
8. Within 3rd month, the feet slowly separates and within 4th month the intestine, stomach and other internal organs evolve. In the 5th month eyes, nose, ears grow. And by the 8th month full growth attains and then during the 9th month the baby remains in meditation with all organs functioning steadily.
9. All the mental activities start during this period .
10 In the 10th month the baby gets its birth with all qualities of human beings. Thus ends the Garbhopanishad.
2. The first part describes about pancha bhootha and gives excellent definition for the pruthvi (as solid materials) ap ( as fluid ) thejas ( which has energy /heat ) vaayu ( which flows as electrons/electricity/..) and aakaasa ( which exists as the finest particles – ions) .
3. Further descriptions goes to the six flavors (shad rasas) like, sweet /bitter/sour/saltish/ sour /pungent .
4. Then comes the composition of the body like blood, bones, muscles etc..
5. Further description about the colors and their impact on the body..
6. In the second chapter of the Garbhopanishad, the systematic growth of the embryo in the womb of the mother is narrated. In the first day the fertilization takes place as a continuation the a solid spherical shape is evolved as the embryo within 15 days.
7. The shape of the head and body evolves within 15th day and within 60 days.
8. Within 3rd month, the feet slowly separates and within 4th month the intestine, stomach and other internal organs evolve. In the 5th month eyes, nose, ears grow. And by the 8th month full growth attains and then during the 9th month the baby remains in meditation with all organs functioning steadily.
9. All the mental activities start during this period .
10 In the 10th month the baby gets its birth with all qualities of human beings. Thus ends the Garbhopanishad.
Sunday 5 October 2008
Swethaaswethara Upanishad
Swethaaswethara Upanishad is said to be written by a Rushi , Swethaaswathara. I personally think that the name Swethaaswethara cannot be the name of a Rushi, it can be only swetha and swetha ithara, which means the white and other than white ( pure and impure). This Upanishads clearly gives the messages of good and bad in the world and how a great man should take the good from the bad.
1. There are six chapters for this Upanishad.
2. Detailed description of the Brahmam is given in the first chapter, like the genesis , existence, maintenance, manifestation, manipulation of the Brahmam .
3. Variety of observations and visions of scholars about the Brahmam are given in this part.
4. the cause and solutions of happiness and unhappiness in the human life are philosophically explained.
5. The knowledge of the absolute truth about the life and philosophical approach towards life is the only solution for the happiness in the life is mentioned with example in the first and second chapter of the swethaaswetharopanishad.
6. The detailed description of Brahmam as the colorless /odorless/ formless/ shape and size less unexplainable/ indefinable…beyond the level of imagination, beyond analyses, beyond estimation etc,. are the adjective used for Brahmam , in the third chapter.
7. How the Brahmam manifest itself as the Sun, moon, stars, butterflies, birds, clouds, ocean, atmosphere, colors, cosmos …etc ( i.e. all living and non living beings) are explained in chapter four..
8. The fifth chapter describes the merits of meditation for Brahma saakshaathkaaram and brahmajnaanam.
9. The last chapter describes about the qualities and qualifications of the materials and the world due to the presence of Brahma chaithanyam in it.
10. The last lines describe about the moksha and detachment in the life to attain the heaven.
1. There are six chapters for this Upanishad.
2. Detailed description of the Brahmam is given in the first chapter, like the genesis , existence, maintenance, manifestation, manipulation of the Brahmam .
3. Variety of observations and visions of scholars about the Brahmam are given in this part.
4. the cause and solutions of happiness and unhappiness in the human life are philosophically explained.
5. The knowledge of the absolute truth about the life and philosophical approach towards life is the only solution for the happiness in the life is mentioned with example in the first and second chapter of the swethaaswetharopanishad.
6. The detailed description of Brahmam as the colorless /odorless/ formless/ shape and size less unexplainable/ indefinable…beyond the level of imagination, beyond analyses, beyond estimation etc,. are the adjective used for Brahmam , in the third chapter.
7. How the Brahmam manifest itself as the Sun, moon, stars, butterflies, birds, clouds, ocean, atmosphere, colors, cosmos …etc ( i.e. all living and non living beings) are explained in chapter four..
8. The fifth chapter describes the merits of meditation for Brahma saakshaathkaaram and brahmajnaanam.
9. The last chapter describes about the qualities and qualifications of the materials and the world due to the presence of Brahma chaithanyam in it.
10. The last lines describe about the moksha and detachment in the life to attain the heaven.
Saturday 27 September 2008
Muktika Upanishad
This is the 108th Upanishad in the series of 108 important Upanishads. There are two parts for this Upanishad. Just before Lord Rama leaving the world (DEHA TYAAGAM) by disposing the body in River Sarayu, Hanuman asked a question to Lord, in presence of Lakshmana, Bharatha, Satrughna, Vasishta and others. The question was about the Vedic and non Vedic literature. As reply, Lord Rama thus explained.
1. There are four Vedas. Rig-Veda has 21 recensions, Yajurveda has 109 recensions, Sama Veda has 1000 recensions and Atharveda has 50 recensions.
2. The Lord said there are 108 Upanishads. From Aitareya Upanishad to bahvruchopanishad there are ten Upanishads belonging to Rig-Veda and all these Upanishads have the saanthi mantra starting from vaang may manasi prathishtithaa mano may vaachi prathishtithaa
3. From eesaavaasya Upanishad to muktika Upanishad there are 19 Upanishads belonging to Sukla Yajurveda having the saanthi mantra starting from poorna matha poorna midam poornaath…….. From Katopanishad to saraswatee rahasyopanishad there are 32 Upanishads for Krishna Yajurveda having the saanthi mantra saha naavavathu saha nou bhunaktu saha veeryam
4. From kena Upanishad to jaabaala Upanishad there are 16 Upanishads for Sama Veda having the saanthi mantra aapyaayanthu mamaangaani vaak praana schakshu……………. From prasna Upanishad to garuda Upanishad there are 31 Upanishad for Atharveda which are chanted with the saanthi mantra Bhadram karnebhi srunuyaama devaa……….. thus Lord Rama gives the explanation about the Vedic literature in the first part of this Upanishad.
In the second part Lord explains about praana, yoga, wisdom and intelligence, knowledge (jnaanam), analyses, estimation, as the mental attitude and capacity to intellectual analyses. Finally Lord Rama explains why he himself is known as an Avathaara/ and the divinity in him. In short the analyses of mind and psychology were done in the second part.
1. There are four Vedas. Rig-Veda has 21 recensions, Yajurveda has 109 recensions, Sama Veda has 1000 recensions and Atharveda has 50 recensions.
2. The Lord said there are 108 Upanishads. From Aitareya Upanishad to bahvruchopanishad there are ten Upanishads belonging to Rig-Veda and all these Upanishads have the saanthi mantra starting from vaang may manasi prathishtithaa mano may vaachi prathishtithaa
3. From eesaavaasya Upanishad to muktika Upanishad there are 19 Upanishads belonging to Sukla Yajurveda having the saanthi mantra starting from poorna matha poorna midam poornaath…….. From Katopanishad to saraswatee rahasyopanishad there are 32 Upanishads for Krishna Yajurveda having the saanthi mantra saha naavavathu saha nou bhunaktu saha veeryam
4. From kena Upanishad to jaabaala Upanishad there are 16 Upanishads for Sama Veda having the saanthi mantra aapyaayanthu mamaangaani vaak praana schakshu……………. From prasna Upanishad to garuda Upanishad there are 31 Upanishad for Atharveda which are chanted with the saanthi mantra Bhadram karnebhi srunuyaama devaa……….. thus Lord Rama gives the explanation about the Vedic literature in the first part of this Upanishad.
In the second part Lord explains about praana, yoga, wisdom and intelligence, knowledge (jnaanam), analyses, estimation, as the mental attitude and capacity to intellectual analyses. Finally Lord Rama explains why he himself is known as an Avathaara/ and the divinity in him. In short the analyses of mind and psychology were done in the second part.
Krishna Yajurveda
These Upanishads are either the part of the Krishna Yajurveda, Krishna yajurvedeeya brahmana, Krishna yajurvedeeya aaranyaka or those written by the Rushies belonging to the Krishna Yajurveda saakha.
1. The first among the series of Krishna yajurvedeeya Upanishads is the Katopanishad. The subject matter is described in vallies (chapters).
2 The Upanishad starts (in the first vally) with the description of a minor incident. The son of Vajasravas, a great emperor performed a yaaga and at the end he donated (performing daana) many cows and gold coins to scholars. Many of these cows were very old. Seeing this the son of the emperor, Nachiketas asked his father why he was giving this old useless cows to scholars. He further commented to his father, that he may even donate his son to others for getting heaven, if so to whom will the emperor donate his son ? The father angrily answered that he will donate Nachiketas to Yamadharma (god of death)! Listening to these words, the son said that he shall go by himself to Yamadharma and the Upanishad starts with the discussion between Nachiketas and Yamadharma.
3. The description of the absolute truth – soul- jeevaathma – paramaathma is given in second vally . In the third vally excellent description/ comparison of human body is given as: The human body is compared with a chariot, the wisdom is the charioteer, the five sensory organs are the five horses, all the five, that are linked with the five sensory organs are the pathway of the horses to move. Says Yama to Nachiketas.
4. For deep meditation and realization of the soul, the preliminary requirements like purity, control and guidance of the mind are needed says Yama.
5. The description of pancha praana : praana-apaana – vyaana – udaana –samaana and vyaana are given.
6.The relation between Brahmam and also aathma chaitanyam are described further
7. In the last vally Yamadharma shows the path for the realization of the soul and for the attainment of the heavenly abode, to Nachiketas. 7. After listening to the detailed description from Yamadharma, Nachiketas attained moksha. Thus ends the Upanishad which is tough to understand too.
1. The first among the series of Krishna yajurvedeeya Upanishads is the Katopanishad. The subject matter is described in vallies (chapters).
2 The Upanishad starts (in the first vally) with the description of a minor incident. The son of Vajasravas, a great emperor performed a yaaga and at the end he donated (performing daana) many cows and gold coins to scholars. Many of these cows were very old. Seeing this the son of the emperor, Nachiketas asked his father why he was giving this old useless cows to scholars. He further commented to his father, that he may even donate his son to others for getting heaven, if so to whom will the emperor donate his son ? The father angrily answered that he will donate Nachiketas to Yamadharma (god of death)! Listening to these words, the son said that he shall go by himself to Yamadharma and the Upanishad starts with the discussion between Nachiketas and Yamadharma.
3. The description of the absolute truth – soul- jeevaathma – paramaathma is given in second vally . In the third vally excellent description/ comparison of human body is given as: The human body is compared with a chariot, the wisdom is the charioteer, the five sensory organs are the five horses, all the five, that are linked with the five sensory organs are the pathway of the horses to move. Says Yama to Nachiketas.
4. For deep meditation and realization of the soul, the preliminary requirements like purity, control and guidance of the mind are needed says Yama.
5. The description of pancha praana : praana-apaana – vyaana – udaana –samaana and vyaana are given.
6.The relation between Brahmam and also aathma chaitanyam are described further
7. In the last vally Yamadharma shows the path for the realization of the soul and for the attainment of the heavenly abode, to Nachiketas. 7. After listening to the detailed description from Yamadharma, Nachiketas attained moksha. Thus ends the Upanishad which is tough to understand too.
Brahma Upanishad
Now we shall go to the next Upanishad known as Brahma Upanishad ( brahmopanishad).
1. First part of this Upanishad is composed as prose and the second part in poetical style.
2. In the first part the description goes through the panchapraana: praana – apaana – vyaana- udaana and samaana, which control different parts of our body
3. The aathma is the soul about which detailed descriptions are given.
4. The relation between the aathma – paramaathma : i.e the soul and the universal energy is further narrated.
5. The three states of the mind which are jaagrath – swapna – sushupti are further described. In jaagrath state we see /listen/smell/discuss / and know all the bodily stimuli. In swapana state we dream and in the sushupti state fast eye ball movements take place in deep sleep. Thureeya state beyond all these three states
6. Detailed description of Brahma thathwam as given in other Upanishads and its (brahma) manifestation in nature, as deities (devathas) and their symbolic presentation of Brahma – Vishnu – Maheswara and so on are given for the better understanding of nature for the common man.
7. The description of the words like eeswara, devathas, prakruti, prapancha, etc is given at the end of the first part of the Upanishad.
8. In the second part, the importance of human heart where the devathas/ praana / soul / etc dell is given.
9. The importance of sacred thread (yajnopaveeetha), sikha ( tuft in the head ), the ceremony connected with the wearing of sacred thread (upanayanam) for all the castes , the meditation procedures to be adopted for the realization of divinity in self are demonstrated.
10. It is described that once a person has attained the status of a yogi, he can experience the divinity like he can see the waves in the ocean, oil in sesame seeds, through transcendental meditation. Says the Upanishads.
1. First part of this Upanishad is composed as prose and the second part in poetical style.
2. In the first part the description goes through the panchapraana: praana – apaana – vyaana- udaana and samaana, which control different parts of our body
3. The aathma is the soul about which detailed descriptions are given.
4. The relation between the aathma – paramaathma : i.e the soul and the universal energy is further narrated.
5. The three states of the mind which are jaagrath – swapna – sushupti are further described. In jaagrath state we see /listen/smell/discuss / and know all the bodily stimuli. In swapana state we dream and in the sushupti state fast eye ball movements take place in deep sleep. Thureeya state beyond all these three states
6. Detailed description of Brahma thathwam as given in other Upanishads and its (brahma) manifestation in nature, as deities (devathas) and their symbolic presentation of Brahma – Vishnu – Maheswara and so on are given for the better understanding of nature for the common man.
7. The description of the words like eeswara, devathas, prakruti, prapancha, etc is given at the end of the first part of the Upanishad.
8. In the second part, the importance of human heart where the devathas/ praana / soul / etc dell is given.
9. The importance of sacred thread (yajnopaveeetha), sikha ( tuft in the head ), the ceremony connected with the wearing of sacred thread (upanayanam) for all the castes , the meditation procedures to be adopted for the realization of divinity in self are demonstrated.
10. It is described that once a person has attained the status of a yogi, he can experience the divinity like he can see the waves in the ocean, oil in sesame seeds, through transcendental meditation. Says the Upanishads.
Thaithireeya Upanishad
The second and one of the very important Upanishads of Krishnayajurveda is the Thaithireeya Upanishad. This belongs to the Thaithireeya recension/ sakha of the Krishna Yajurveda and it comes at the end of Thaithireeya Aaranyaka
1. The word Thaithireeyam means pigeon.
2. The message of this word here is that 'one should take the absolute knowledge like the pigeon takes small grains'.. There are three chapters for this Upanishad and they are known as Siksha valli, Brahmananda valli and Bhrugu valli.
In the first chapter known as Siksha valli, the rules and the customs to be followed for learning the Vedas are given very systematically. The message and the worship of Vedas, the importance of the vedic tones and sruthies, Omkara and brahma thathwa, the customs to be followed by the brahmacharies /Vedic students, the qualities and qualifications of the Vedic guru, the greatness of the Vedic scholars etc are further described in the first chapter.
In the second chapter, detailed description of the Brahma thathwam, the message that it (Brahmam) is the universal manifestation and manipulation of the awareness and consciousness etc., are given in the first part of the second chapter. In the second part of the second chapter, the Brahmam and its relation with food (annam), soul (jeeathma), cosmic power (prapachapurusha), mind ( mana), jeevaathma (the life force), paramaathma (the universal energy0 …etc are described. The method of realization of the absolute truth is given as the brahmajnaana maargam (pathway) brahma saakshaathkaaram, brahmaanandam etc.
In the final statement it is mentioned that one who has attained this level is equal to god himself – deva.. In the third chapter, known as Bhrugu valli, Maharshi Varuna gives the guidance/ knoledge to his son Maharshi Bhrugu on the relation between the food / annam and the Brahma thathwam, the mind and soul, worship of food, the benefits of free distribution of food to poor, etc. Here the principles that annam brahmeti vyajaanaath, mano brahma, agnireva brahma, aham brahmaasmi, ayam aathma brahma, thath brahma thwam asi, prajnaanam brahma etc are described directly and indirectly. Each chapter of the Thaithireeya Upanishad is further divided into anuvaakaas.
1. The word Thaithireeyam means pigeon.
2. The message of this word here is that 'one should take the absolute knowledge like the pigeon takes small grains'.. There are three chapters for this Upanishad and they are known as Siksha valli, Brahmananda valli and Bhrugu valli.
In the first chapter known as Siksha valli, the rules and the customs to be followed for learning the Vedas are given very systematically. The message and the worship of Vedas, the importance of the vedic tones and sruthies, Omkara and brahma thathwa, the customs to be followed by the brahmacharies /Vedic students, the qualities and qualifications of the Vedic guru, the greatness of the Vedic scholars etc are further described in the first chapter.
In the second chapter, detailed description of the Brahma thathwam, the message that it (Brahmam) is the universal manifestation and manipulation of the awareness and consciousness etc., are given in the first part of the second chapter. In the second part of the second chapter, the Brahmam and its relation with food (annam), soul (jeeathma), cosmic power (prapachapurusha), mind ( mana), jeevaathma (the life force), paramaathma (the universal energy0 …etc are described. The method of realization of the absolute truth is given as the brahmajnaana maargam (pathway) brahma saakshaathkaaram, brahmaanandam etc.
In the final statement it is mentioned that one who has attained this level is equal to god himself – deva.. In the third chapter, known as Bhrugu valli, Maharshi Varuna gives the guidance/ knoledge to his son Maharshi Bhrugu on the relation between the food / annam and the Brahma thathwam, the mind and soul, worship of food, the benefits of free distribution of food to poor, etc. Here the principles that annam brahmeti vyajaanaath, mano brahma, agnireva brahma, aham brahmaasmi, ayam aathma brahma, thath brahma thwam asi, prajnaanam brahma etc are described directly and indirectly. Each chapter of the Thaithireeya Upanishad is further divided into anuvaakaas.
Monday 25 August 2008
YAJNAVALKYA UPANISHAD.
You might have heard about Emperor Janaka whose name is mentioned in almost all the Indian literature and the only name of a king mentioned in Bhagavath Geetha, by Lord Krishna as an ideal person. He became a sanyaasi (aathmajnaani) and got elevated into the level of a Maharshi. He gives the advise about the aathmajnaana to (another Maharshi) Yajnavalkhya (who composed Yajurveda)in this Upanishad.
1. Explanation is on sanyaasa , (sanyaasi = a scholarly saint).
2 He explains the knowledge of absolute truth in the universe.
3. The happiness derived for the sanyaaasi when he becomes the embodiment of the Vedic and Upanishadic knowledge.
4. Janaka explains the sacraments performed during a life term which is known as shodasa karma.
5. This shodasa samskaara or karma starts from the union of the ovum and sperm of the parents and till the last breath of the man. i.e Garbhaadanam to anthyeshti.
6. He (Janaka) explains further on mind and its multifaceted performance.
7. The control of mind and through that controlling the five sensory organs and five functional organs.
8. Analyses the mind, thought, memory, analyzing capability, intelligence and wisdom and explains in few lines are done.
9. Finally the working principle of the mind and ...
10. Getting detachment from all the worldly affairs/luxuries and relinquishing/giving up/ sacrificing from the attachments in the life.
Tuesday 5 August 2008
Hinduism and Vegetarianism
Having well considered the origin of flesh-foods, and the cruelty of fettering and slaying corporeal beings, let man entirely abstain from eating flesh. - Manusmriti 5.49
While most major world religions are traceable to one particular founder, Hinduism has its beginnings in such remote antiquity that it cannot be traced to any one individual. Its roots, however, are firmly planted in the ancient Vedic texts.
Interestingly enough, the word "Hindu" is not actually found anywhere in Vedic scriptures. The term "Hindu" is vague, and even a misnomer. The term was introduced by Muslims from neighboring countries who referred to people living across the River Sindhu, a people who actually held a vast array of religious beliefs. There is no one "Hindu religion."
The original Vedic system is actually quite different from contemporary Hinduism. Both the old and the new, however, converge harmoniously in regard to vegetarianism. Here are some quotes from the Vedas:
"You must not use your God-given body for killing God's creatures, whether they are human, animal or whatever." (Yajur Veda, 12.32)
"By not killing any living being, one becomes fit for salvation." (Manusmriti, 6.60)
"The purchaser of flesh performs himsa (violence) by his wealth; he who eats flesh does so by enjoying its taste; the killer does himsa by actually tying and killing the animal. Thus, there are three forms of killing. He who brings flesh or sends for it, he who cuts of the limbs of an animal, and he who purchases, sells, or cooks flesh and eats it-all of these are to be considered meat-eaters." (Mahabharata, Anu. 115:40)
Cow Protection
According to India's traditional scriptural histories, the original cow Mother Surabhi, was one of the treasures churned from the cosmic ocean, and "the five products of the cow" (pancha-gavya)-milk, curd, ghee, urine and dung-were considered purifying. The cow is respected in her own right as one of the seven mothers because she offers her milk as does one's natural mother.
The cow plays a central role in the Vedic ideal for humanity: "simple living and high thinking," a life close to nature and God. Until recently in India's history, most people lived on tracts of land suitable for complete self-sufficiency.
The cow thus has always played an important role in India's economy. For example, cow dung serves as an inexpensive fertilizer. Stored in underground tanks, it also generates methane gas that is used for heating and cooking. Cow dung is also an effective disinfectant and is used both as a poultice and a cleansing agent.
The very name for the cows is aghnaya which means "not to be killed."
Vegetarianism and Nonviolence
In the Manusmriti, it is stated that one should refrain from eating all kinds of meat, for such eating involves killing and leads to karmic bondage (bandha).
Elsewhere in the Vedas, the last of the great Vedic Kings, Maharaja Pariksit, is quoted as saying that "only the animal killer cannot relish the message of the Absolute Truth." Therefore, the Vedas inform us to obtain spiritual knowledge, one must begin with being vegetarian.
The Lord's Mercy
According to the Vedic scriptures, one should offer all foods as a sacrifice to God: "…all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." (Bhagavad-gita 9.27)
The Gita also clarifies exactly what should be offered: "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." (Bhagavad-gita. 9.26)
The Bhagavad-gita further declares that one who lovingly offers his food to God, according to scriptural guidelines, is freed from all sinful reactions and consequent rebirth in the material world: "The devotees of the Lord are released from all kinds of sin because they eat food which is offered first in sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. (Bhagavad-gita 3.13)
Remnants of such devotional offerings are called prasadam (literally, "The Lord's Mercy"). In India, the largest temples, such as Shri Rangam in south India and Jagannath Mandir, the main temple in Puri, all freely distribute sanctified vegetarian foods (prasadam) daily.
Animals and Spirituality
Long before Saint Francis was declared the patron saint of the animals, the sages of ancient India had already recognized spirituality in all living species. Vedic texts even describe incarnations of God in various animal forms.
Some of the more popular are the boar, the tortoise, the fish, and the horse-there is even a half man/half lion incarnation! ( Vedic literature does not promote polytheism, rather, the Vedas affirm that it is the same one God who appears in various forms).
The Vedic viewpoint even acknowledges the ability of ordinary animals to achieve exalted states of spirituality! This is so because of the viewpoint that spirituality is not limited to the human form and that ultimately the external body is a temporary housing for the eternal spiritual soul.
The Vedas say that the living soul transmigrates, from body to body, from species to species, until it finally reaches the human form, equipped with reason and the ability to inquire into the Absolute Truth.
Exercising that human prerogative, one can end the cycle of repeated birth and death and attain the kingdom of God.
Here, then, is a religious tradition that emphasizes not only vegetarianism but also the spiritual equality of all living beings.
Meditation Tips
Meditation for Beginners: 20 Practical Tips for Quieting the Mind
Editor’s note: This is a guest post from Todd Goldfarb at the We The Change blog.
Meditation is the art of focusing 100% of your attention in one area. The practice comes with a myriad of well-publicized health benefits including increased concentration, decreased anxiety, and a general feeling of happiness.
Although a great number of people try meditation at some point in their lives, a small percentage actually stick with it for the long-term. This is unfortunate, and a possible reason is that many beginners do not begin with a mindset needed to make the practice sustainable.
The purpose of this article is to provide 20 practical recommendations to help beginners get past the initial hurdles and integrate meditation over the long term:
Make it a formal practice. You will only get to the next level in meditation by setting aside specific time (preferably two times a day) to be still.
Start with the breath. Breathing deep slows the heart rate, relaxes the muscles, focuses the mind and is an ideal way to begin practice.
Stretch first. Stretching loosens the muscles and tendons allowing you to sit (or lie) more comfortably. Additionally, stretching starts the process of “going inward” and brings added attention to the body.
Meditate with Purpose. Beginners must understand that meditation is an ACTIVE process. The art of focusing your attention to a single point is hard work, and you have to be purposefully engaged!
Notice frustration creep up on you. This is very common for beginners as we think “hey, what am I doing here” or “why can’t I just quiet my damn mind already”. When this happens, really focus in on your breath and let the frustrated feelings go.
Experiment. Although many of us think of effective meditation as a Yogi sitting cross-legged beneath a Bonzi tree, beginners should be more experimental and try different types of meditation. Try sitting, lying, eyes open, eyes closed, etc.
Feel your body parts. A great practice for beginning meditators is to take notice of the body when a meditative state starts to take hold. Once the mind quiets, put all your attention to the feet and then slowly move your way up the body (include your internal organs). This is very healthy and an indicator that you are on the right path.
Pick a specific room in your home to meditate. Make sure it is not the same room where you do work, exercise, or sleep. Place candles and other spiritual paraphernalia in the room to help you feel at ease.
Read a book (or two) on meditation. Preferably an instructional guide AND one that describes the benefits of deep meditative states. This will get you motivated.
Commit for the long haul. Meditation is a life-long practice, and you will benefit most by NOT examining the results of your daily practice. Just do the best you can every day, and then let it go!
Listen to instructional tapes and CDs.
Generate moments of awareness during the day. Finding your breath and “being present” while not in formal practice is a wonderful way to evolve your meditation habits.
Make sure you will not be disturbed. One of the biggest mistakes beginners make is not insuring peaceful practice conditions. If you have it in the back of your mind that the phone might ring, your kids might wake, or your coffee pot might whistle than you will not be able to attain a state of deep relaxation.
Notice small adjustments. For beginning meditators, the slightest physical movements can transform a meditative practice from one of frustration to one of renewal. These adjustments may be barely noticeable to an observer, but they can mean everything for your practice.
Use a candle. Meditating with eyes closed can be challenging for a beginner. Lighting a candle and using it as your point of focus allows you to strengthen your attention with a visual cue. This can be very powerful.
Do NOT Stress. This may be the most important tip for beginners, and the hardest to implement. No matter what happens during your meditation practice, do not stress about it. This includes being nervous before meditating and angry afterwards. Meditation is what it is, and just do the best you can at the time.
Do it together. Meditating with a partner or loved one can have many wonderful benefits, and can improve your practice. However, it is necessary to make sure that you set agreed-upon ground rules before you begin!
Meditate early in the morning. Without a doubt, early morning is an ideal
time to practice: it is quieter, your mind is not filled with the usual clutter, and there is less chance you will be disturbed. Make it a habit to get up half an hour earlier to meditate.
Be Grateful at the end. Once your practice is through, spend 2-3 minutes feeling appreciative of the opportunity to practice and your mind’s ability to focus.
Notice when your interest in meditation begins to wane. Meditation is hard work, and you will inevitably come to a point where it seemingly does not fit into the picture anymore. THIS is when you need your practice the most and I recommend you go back to the book(s) or the CD’s you listened to and become re-invigorated with the practice. Chances are that losing the ability to focus on meditation is parallel with your inability to focus in other areas of your life!
Meditation is an absolutely wonderful practice, but can be very difficult in the beginning. Use the tips described in this article to get your practice to the next level!
Wednesday 30 July 2008
Science & Hinduism
Cosmology & psychology
According to India's ancient texts, around 3000 BCE sage Kapil founded both cosmology and psychology. He shed light on the Soul, the subtle elements of matter and creation. His main idea was that essential nature (prakrti) comes from the eternal (purusha) to develop all of creation. No deeper a view of the cosmos has ever been developed. Further, his philosophy of Sankhya philosophy also covered the secret levels of the psyche, including mind, intellect and ego, and how they relate to the Soul or Atma.
Medicine (Ayurveda), Aviation
Around 800 BCE Sage Bharadwaj, was both the father of modern medicine, teaching Ayurveda, and also the developer of aviation technology. He wrote the Yantra Sarvasva, which covers astonishing discoveries in aviation and space sciences, and flying machines - well before Leonardo DaVinchi's time. Some of his flying machines were reported to fly around the earth, from the earth to other planets, and between universes. His designs and descriptions have left a huge impression on modern-day aviation engineers. He also discussed how to make these flying machines invisible by using sun and wind force. There are much more fascinating insights discovered by sage Bharadwaj.
Medicine, Surgery, paediatrics, gynaecology. anatomy,
physiology, pharmacology, embryology, blood circulation
Around this era and through 400 BCE many great developments occurred. In the field of medicine (Ayurveda), sage Divodasa Dhanwantari developed the school of surgery; Rishi Kashyap developed the specialized fields of paediatrics and gynaecology. Lord Atreya, author of the one of the main Ayurvedic texts, the Charak Samhita, classified the principles of anatomy, physiology, pharmacology, embryology, blood circulation and more. He discussed how to heal thousands of diseases, many of which modern science still has no answer. Along with herbs, diet and lifestyle, Atreya showed a correlation between mind, body, spirit and ethics. He outlined a charter of ethics centuries before the Hippocratic oath.
Rhinoplasty, amputation, caesarean and
cranial surgeries, anesthesia, antibiotic herbs
While Lord Atreya is recognized for his contribution to medicine, sage Sushrut is known as the "Father of surgery". Even modern science recognizes India as the first country to develop and use rhinoplasty (developed by Sushrut). He also practiced amputation, caesarean and cranial surgeries, and developed 125 surgical instruments including scalpels, lancets, and needles.
Lord Atreya - author of Charak Samhita. Circa 8th - 6th century BCE. Perhaps the most referred to Rishi/physician today The Charak Samhita was the first compilation of all aspects of ayurvedic medicine including diagnoses, cures, anatomy, embryology, pharmacology, and blood circulation (excluding surgery).
He wrote about causes and cures for diabetes, TB, and heart diseases. At that time, European medicine had no idea of these ideas. In fact, even today many of these disease causes and cures are still unknown to modern allopathic medicine.
Other unique quality of Ayurveda is that it uncovers and cures the root cause of illness, it is safe, gentle and inexpensive, it sees 6 stages of disease development (where modern medicine only sees the last two stages), it treats people in a personalized manner according to their dosha or constitution and not in any generic manner.
Further, Ayurveda being the science of 'life', Atrea was quick to
emphasize, proper nutrition according to dosha, and perhaps above all else, that there was a mind/body/soul relationship and that the root cause of all diseases and the best medicine for all conditions is spiritual and ethical life.
Rishi Sushrut is known as the father of surgery & author of Sushrut Samhita. Circa 5 - 4th century BCE. He is credited with performing the world's first rhinoplasty, using anesthesia and plastic surgery. He used surgical instruments - many of them look similar to instruments used today; and discussed more than 300 types of surgical operations. One of the Ayurvedic surgical practices being used today in India involves dipping sutures into antibiotic herbs so when sewed into the person, the scar heals quicker and prevent infection. The modern surgical world owes a great debt to this great surgical sage.
Atomic theory
Sage Kanad (circa 600 BCE) is recognized as the founder of atomic theory, and classified all the objects of creation into nine elements (earth, water, light or fire, wind, ether, time, space, mind and soul). He stated that every object in creation is made of atoms that in turn connect with each other to form molecules nearly 2,500 years before John Dalton. Further, Kanad described the dimension and motion of atoms, and the chemical reaction with one another. The eminent historian, T.N. Colebrook said, "Compared to scientists of Europe, Kanad and other Indian scientists were the global masters in this field."
Chemistry alchemical metals
In the field of chemistry alchemical metals were developed for medicinal uses by sage Nagarjuna. He wrote many famous books including Ras Ratnakar, which is still used in India's Ayurvedic colleges today. By carefully burning metals like iron, tin, copper, etc. into ash, removing the toxic elements, these metals produce quick and profound healing in the most difficult diseases.
Astronomy and mathematics
Sage Aryabhatt (b. 476 CE) wrote texts on astronomy and mathematics. He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim the earth was round, rotating on an axis, orbiting the sun and suspended in space. This was around 1,000 years before Copernicus. He was a geometry genius credited with calculating pi to four decimal places, developing the trigonomic sine table and the area of a triangle. Perhaps his most important contribution was the concept of the zero. Details are found in Shulva sutra. Other sages of mathematics include Baudhayana, Katyayana, and Apastamba.
Astronomy, geography, constellation
science, botany and animal science.
Varahamihr (499 - 587 CE) was another eminent astronomer. In his book, Panschsiddhant, he noted that the moon and planets shine due to the sun. Many of his other contributions captured in his books Bruhad Samhita and Bruhad Jatak, were in the fields of geography, constellation science, botany and animal science. For example he presented cures for various diseases of plants and trees.
Knowledge of botany (Vrksh-Ayurveda) dates back more than 5,000 years, discussed in India's Rig Veda. Sage Parashara (100 BCE) is called the "father of botany" because he classified flowering plants into various families, nearly 2,000 years before Lannaeus (the modern father of taxonomy). Parashara described plant cells - the outer and inner walls, sap color-matter and something not visible to the eye - anvasva. Nearly 2,000 years -later Robert Hooke, using a microscope described the outer and inner wall and sap color-matter.
Algebra, arithmetic and geometry, planetary positions, eclipses, cosmography, and mathematical techniques. force of gravity
In the field of mathematics, Bhaskaracharya II (1114 - 1183 CE) contributed to the fields of algebra, arithmetic and geometry. Two of his most well known books are Lilavati and Bijaganita, which are translated in several languages of the world. In his book, Siddhant Shiromani, he expounds on planetary positions, eclipses, cosmography, and mathematical techniques. Another of his books, Surya Siddhant discusses the force of gravity, 500 years before Sir Isaac Newton. Sage Sridharacharya developed the quadratic equation around 991 CE.
The Decimal
Ancient India invented the decimal scale using base 10. They number-names to denote numbers. In the 9th century CE, an Arab mathematician, Al-Khwarizmi, learned Sanskrit and wrote a book explaining the Hindu system of numeration. In the 12th century CE the book was translated into Latin. The British used this numerical system and credited the Arabs - mislabelling it 'Arabic numerals'. "We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made." - Albert Einstein.
Metallurgy
India was the world-leader in Metallurgy for more than 5,000 years. Gold jewellery is available from 3,000 BCE. Brass and bronze pieces are dated back to 1,300 BCE. Extraction of zinc from ore by distillation was used in India as early as 400 BCE while European William Campion patented the process some 2,000 years later. Copper statues can be dated back to 500 CE. There is an iron pillar in Delhi dating back to 400 CE that shows no sign of rust or decay.
There are two unique aspects to India's ancient scientists. First their discoveries are in use today as some of the most important aspects of their field; and are validated by modern technological machines. Second, their discoveries brought peace and prosperity rather than the harm and destruction of many of our modern discoveries.
Due to their intense spiritual life, they developed such power of discrimination (vivek). Spirituality gives helpful direction and science brings speed. With a core of spirituality, modern scientists' discoveries can quickly bring only helpful ideas to help humanity. While Einstein is credited with the idea that one can travel faster than the speed of light, it was written about centuries before in the ancient Vedic literature. Perhaps it was Einstein's association with the famed Indian physicist, Bose that led to his introduction to the views about the speed of light. Through deep meditation and reading the ancient Vedic texts, who knows what our modern-day scientists will discover?
There are two points here, the first is that India should be proud of its amazing achievements and be properly credited, and second is that India leaves a blueprint, compass and map for how to develop safe and helpful discoveries for the future betterment of mankind.
According to India's ancient texts, around 3000 BCE sage Kapil founded both cosmology and psychology. He shed light on the Soul, the subtle elements of matter and creation. His main idea was that essential nature (prakrti) comes from the eternal (purusha) to develop all of creation. No deeper a view of the cosmos has ever been developed. Further, his philosophy of Sankhya philosophy also covered the secret levels of the psyche, including mind, intellect and ego, and how they relate to the Soul or Atma.
Medicine (Ayurveda), Aviation
Around 800 BCE Sage Bharadwaj, was both the father of modern medicine, teaching Ayurveda, and also the developer of aviation technology. He wrote the Yantra Sarvasva, which covers astonishing discoveries in aviation and space sciences, and flying machines - well before Leonardo DaVinchi's time. Some of his flying machines were reported to fly around the earth, from the earth to other planets, and between universes. His designs and descriptions have left a huge impression on modern-day aviation engineers. He also discussed how to make these flying machines invisible by using sun and wind force. There are much more fascinating insights discovered by sage Bharadwaj.
Medicine, Surgery, paediatrics, gynaecology. anatomy,
physiology, pharmacology, embryology, blood circulation
Around this era and through 400 BCE many great developments occurred. In the field of medicine (Ayurveda), sage Divodasa Dhanwantari developed the school of surgery; Rishi Kashyap developed the specialized fields of paediatrics and gynaecology. Lord Atreya, author of the one of the main Ayurvedic texts, the Charak Samhita, classified the principles of anatomy, physiology, pharmacology, embryology, blood circulation and more. He discussed how to heal thousands of diseases, many of which modern science still has no answer. Along with herbs, diet and lifestyle, Atreya showed a correlation between mind, body, spirit and ethics. He outlined a charter of ethics centuries before the Hippocratic oath.
Rhinoplasty, amputation, caesarean and
cranial surgeries, anesthesia, antibiotic herbs
While Lord Atreya is recognized for his contribution to medicine, sage Sushrut is known as the "Father of surgery". Even modern science recognizes India as the first country to develop and use rhinoplasty (developed by Sushrut). He also practiced amputation, caesarean and cranial surgeries, and developed 125 surgical instruments including scalpels, lancets, and needles.
Lord Atreya - author of Charak Samhita. Circa 8th - 6th century BCE. Perhaps the most referred to Rishi/physician today The Charak Samhita was the first compilation of all aspects of ayurvedic medicine including diagnoses, cures, anatomy, embryology, pharmacology, and blood circulation (excluding surgery).
He wrote about causes and cures for diabetes, TB, and heart diseases. At that time, European medicine had no idea of these ideas. In fact, even today many of these disease causes and cures are still unknown to modern allopathic medicine.
Other unique quality of Ayurveda is that it uncovers and cures the root cause of illness, it is safe, gentle and inexpensive, it sees 6 stages of disease development (where modern medicine only sees the last two stages), it treats people in a personalized manner according to their dosha or constitution and not in any generic manner.
Further, Ayurveda being the science of 'life', Atrea was quick to
emphasize, proper nutrition according to dosha, and perhaps above all else, that there was a mind/body/soul relationship and that the root cause of all diseases and the best medicine for all conditions is spiritual and ethical life.
Rishi Sushrut is known as the father of surgery & author of Sushrut Samhita. Circa 5 - 4th century BCE. He is credited with performing the world's first rhinoplasty, using anesthesia and plastic surgery. He used surgical instruments - many of them look similar to instruments used today; and discussed more than 300 types of surgical operations. One of the Ayurvedic surgical practices being used today in India involves dipping sutures into antibiotic herbs so when sewed into the person, the scar heals quicker and prevent infection. The modern surgical world owes a great debt to this great surgical sage.
Atomic theory
Sage Kanad (circa 600 BCE) is recognized as the founder of atomic theory, and classified all the objects of creation into nine elements (earth, water, light or fire, wind, ether, time, space, mind and soul). He stated that every object in creation is made of atoms that in turn connect with each other to form molecules nearly 2,500 years before John Dalton. Further, Kanad described the dimension and motion of atoms, and the chemical reaction with one another. The eminent historian, T.N. Colebrook said, "Compared to scientists of Europe, Kanad and other Indian scientists were the global masters in this field."
Chemistry alchemical metals
In the field of chemistry alchemical metals were developed for medicinal uses by sage Nagarjuna. He wrote many famous books including Ras Ratnakar, which is still used in India's Ayurvedic colleges today. By carefully burning metals like iron, tin, copper, etc. into ash, removing the toxic elements, these metals produce quick and profound healing in the most difficult diseases.
Astronomy and mathematics
Sage Aryabhatt (b. 476 CE) wrote texts on astronomy and mathematics. He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim the earth was round, rotating on an axis, orbiting the sun and suspended in space. This was around 1,000 years before Copernicus. He was a geometry genius credited with calculating pi to four decimal places, developing the trigonomic sine table and the area of a triangle. Perhaps his most important contribution was the concept of the zero. Details are found in Shulva sutra. Other sages of mathematics include Baudhayana, Katyayana, and Apastamba.
Astronomy, geography, constellation
science, botany and animal science.
Varahamihr (499 - 587 CE) was another eminent astronomer. In his book, Panschsiddhant, he noted that the moon and planets shine due to the sun. Many of his other contributions captured in his books Bruhad Samhita and Bruhad Jatak, were in the fields of geography, constellation science, botany and animal science. For example he presented cures for various diseases of plants and trees.
Knowledge of botany (Vrksh-Ayurveda) dates back more than 5,000 years, discussed in India's Rig Veda. Sage Parashara (100 BCE) is called the "father of botany" because he classified flowering plants into various families, nearly 2,000 years before Lannaeus (the modern father of taxonomy). Parashara described plant cells - the outer and inner walls, sap color-matter and something not visible to the eye - anvasva. Nearly 2,000 years -later Robert Hooke, using a microscope described the outer and inner wall and sap color-matter.
Algebra, arithmetic and geometry, planetary positions, eclipses, cosmography, and mathematical techniques. force of gravity
In the field of mathematics, Bhaskaracharya II (1114 - 1183 CE) contributed to the fields of algebra, arithmetic and geometry. Two of his most well known books are Lilavati and Bijaganita, which are translated in several languages of the world. In his book, Siddhant Shiromani, he expounds on planetary positions, eclipses, cosmography, and mathematical techniques. Another of his books, Surya Siddhant discusses the force of gravity, 500 years before Sir Isaac Newton. Sage Sridharacharya developed the quadratic equation around 991 CE.
The Decimal
Ancient India invented the decimal scale using base 10. They number-names to denote numbers. In the 9th century CE, an Arab mathematician, Al-Khwarizmi, learned Sanskrit and wrote a book explaining the Hindu system of numeration. In the 12th century CE the book was translated into Latin. The British used this numerical system and credited the Arabs - mislabelling it 'Arabic numerals'. "We owe a lot to the Indians, who taught us how to count, without which no worthwhile scientific discovery could have been made." - Albert Einstein.
Metallurgy
India was the world-leader in Metallurgy for more than 5,000 years. Gold jewellery is available from 3,000 BCE. Brass and bronze pieces are dated back to 1,300 BCE. Extraction of zinc from ore by distillation was used in India as early as 400 BCE while European William Campion patented the process some 2,000 years later. Copper statues can be dated back to 500 CE. There is an iron pillar in Delhi dating back to 400 CE that shows no sign of rust or decay.
There are two unique aspects to India's ancient scientists. First their discoveries are in use today as some of the most important aspects of their field; and are validated by modern technological machines. Second, their discoveries brought peace and prosperity rather than the harm and destruction of many of our modern discoveries.
Due to their intense spiritual life, they developed such power of discrimination (vivek). Spirituality gives helpful direction and science brings speed. With a core of spirituality, modern scientists' discoveries can quickly bring only helpful ideas to help humanity. While Einstein is credited with the idea that one can travel faster than the speed of light, it was written about centuries before in the ancient Vedic literature. Perhaps it was Einstein's association with the famed Indian physicist, Bose that led to his introduction to the views about the speed of light. Through deep meditation and reading the ancient Vedic texts, who knows what our modern-day scientists will discover?
There are two points here, the first is that India should be proud of its amazing achievements and be properly credited, and second is that India leaves a blueprint, compass and map for how to develop safe and helpful discoveries for the future betterment of mankind.
Tuesday 29 July 2008
Many Gods and Idol Worship
God manifests Himself in many forms and the images of these many forms are worshipped, with the belief that these different forms are essentially the same.
Hindus say they believe in One God but worship many gods. How do they explain this contradiction?
Philosophically Hinduism believes that there is only one God who is formless and without characteristic. But theologically it states that this God manifests Himself in many anthropomorphic forms for a variety of reasons. So the distinction between the many Gods that Hindus worship is illusionary. In essence all the Gods are the same.
What is the Hindu Trinity?
The one God manifests Himself in three different forms known as Brahma, Vishnu and Shiva. Brahma carries out the functions associated with Creation, Vishnu with Preservation and Shiva with Destruction. This can be best explained as a CEO who allots separate times for the functions of Finance, Marketing and Production. For each function he wears a different mask and hence appears as a different person.
This concept of Trinity is completely different from the Christian Trinity of the Father, the Son and the Holy Ghost.
Then why worship many Gods?
There are several reasons. For Hindus every animal, plant, river, mountain becomes a deity. The original idea must have been that one will not destroy or abuse entities one worships. Hence the worship of these aspects of nature aimed at preserving the environment. Unfortunately only the ritual prevailed and not the philosophy.
Another reason is that God takes many incarnations or avatars on earth in order to subdue evil. In each of the avatars He appears in a different form. Each form is worshipped as a distinct entity, but with the belief that all forms are essentially the same.
Sometimes devotees of God become so inspiring that they are revered and even worshipped in their own right.
All these factors add to the multiplicity of gods. But this multiplicity is an illusion.
Why do Hindus worship idols? And what are the forms of worship?
Hindus worship the images of their deities. They believe that the power of the deity resides in the image and the benefits can be transmitted to the worshipper through the image. Hindus get offended if the images are treated disrespectfully. They do not distinguish between the image of a deity and the deity.
The simplest form of worship is placing the palms face to face, closing the eyes and contemplating the deity. Some items of food are offered to the deity and the worshipper believes that when his eyes are closed the deity emerges from the idol and eats a morsel of the food. The food is then eaten by the family. Most families offer every meal to the deity in this manner. It is like saying grace before meals.
The idols are treated like living persons. They are bathed, clothed and ‘fed’ daily. On festive occasions they are dressed more grandiosely. On such occasions the family or even the community worships collectively.
Hindu Philosophy
Hindu and Western Philosophies
Because the essential nature of humans is similar everywhere, the objective of philosophic inquiry is the same. The same two questions dominate philosophical thought in Hindu and in Western Philosophies. They are
1. What is the nature of reality?
2. What is the purpose of life?
However, the nature of philosophic inquiry has differed since ancient times. In the West the ancient Greeks based their processes more on speculation and inference whereas the ancient Hindus based their processes more on experience and faith. Hindu philosophers used their conclusions to these questions to try and answer two other important questions that were important and meaningful to them. These questions are
1. What is the cause of pleasure and pain?
2. How can liberation from pain be achieved?
Hinduism – Philosophy and Theology
Hindu theology and Hindu philosophy both have arisen from the principles of the Vedas and the Upanishads but have moved in different directions. The Hindu theology focuses on experience of the divine through devotional experience without bothering about the basic nature of the divine. The Hindu philosophy focuses on understanding the nature of the ultimate reality primarily through experience. The “divine” of the theology and the “ultimate reality” of the philosophy is one and the same.
Both Hindu philosophy and Hindu theology accept the cyclic nature of the universe and the concept of rebirth. Incidentally, both these issues are absent in Western philosophies and religions and form a focal point of deviation. Another commonality in both Hindu philosophy and Hindu theology is the concept of “darshana”, which exhibits the similarities and differences of Hindu philosophy and Hindu religion. Darshana as a verb means to see or in a larger sense to perceive. As a noun it means that which is perceived. Hindu philosophy is built around perception of the ultimate reality and the Hindi word for philosophy is darshana. In Hindu religion darshana is the act of perceiving the divine either directly or through an image.
Schools of Hindu Philosophy
There are six main schools of Hindu Philosophy, namely Nyaya, Vaishesika, Sankhya, Yoga, Mimansa and Vedanta. These are not contradictory but complementary when viewed at a holistic level and together present a comprehensive picture of Hindu philosophy.
Nyaya was founded by Sage Gautam and is essentially a system of logic. Vaishesika was founded by Sage Kanada and details the knowledge of the objective world through nine basic principles. Sankhya was founded by sage Kapila and is considered an evolved form of Vaishesika. Sankhya projects two basic principles -- spirit and matter or Prakriti and Purusha. These manifest as 25 different principles that are the basis of all objective reality. Sankhya also stresses the evolution from pre-existent matter and not its creation in the Western sense. Yoga was founded by Patanjali and outlines the processes for the direct experience of the ultimate reality. Mimansa was founded by Jaimini and is concerned with the interpretation of Vedic ritual. Vedanta was founded by Badrayana and describes the nature of the ultimate reality. Vedanta postulates that Purusha and Prakriti are essentially the same. Advaita, Vishishta Advaita and Dvaita are all different interpretations of the Vedanta school.
The Trinity ॐ
In the Hindu tradition, the whole creation is the dynamic game of three fundamental forces symbolized by the three gods: Brahma, Vishnu, and Shiva. This triad is made up of the creator (Brahma), the sustainer (Vishnu) and the destroyer or transcendent (Shiva). The correspondence of these three principles (creation, sustenance and destruction) in our daily existence is to be found in birth, life, and death. These correspondences occur not only at a physical level, but at psychic level as well. They represent the very basis of the universe, in its continuous becoming.
Here, we talk about Lord Brahma or the Creator of the Universe, as depicted in the Hindu cosmology.
The Force of Spiritual Becoming
The path of the human being to spiritual perfection has to be trod with a creative, positive inner attitude. This attitude, named "cosmic optimism", expresses the dynamism of life and derives from a sublime ideal. It means the recognition and identification of each of us with the fundamental divine energy that created everything. The creative inner attitude offers us the possibility of discovering our true, profound nature, accelerating our spiritual progress. This creative inner attitude is a part of the evolutionary process itself. It may be awakened and amplified through the process of resonance with Brahma's specific energy.
Brahma's World of Splendors
The Hindu tradition perceives the cosmic activity of the Supreme Being (God) as threefold: the creation, the sustenance and the destruction and associate these three activities with the main deities: Brahma, Vishnu, and Shiva. As we already mentioned, Brahma represents the creator aspect of the divine. Vishnu sustains the creation and represents the eternal principle of preservation, and Shiva represents the principle of dissolution, of the destruction of evil, of transcendence.
We have to understand that basically, Brahma, Vishnu and Shiva are not three distinct deities, independent from each other, but they represent in fact the same Supreme Force, in its three different aspects. Brahma is the creator of the universe and of all beings. His world is Brahmaloka, containing all the splendors of the earth and all other worlds.
In the Hindu tradition, Brahma's most common representation is four-headed, four arms, and red skin. He holds a cup, a bow (or in other representations a book of prayers), a spoon and the Vedas, created and spread by him. He sits in the lotus pose. When he moves around, he has as vehicle a white swan, endowed with magic powers: she may separate soma (divine nectar) and milk from water, as well as good from evil. Unlike all the other gods, Brahma carries no weapon. Although Brahma is the equal of Vishnu and Shiva, his popularity is no longer at its peak.
According to "Shatapatha Brahman" writing, the creator - Brahma was born from "Brahman" or God. Wishing to create the universe, Brahman first created the water, in which he placed his seed. This seed transformed into a golden egg, from which Brahma appeared. According to the Puranas, Brahma is the son of God and the feminine energy or Maya. Nonetheless, there are other sources sustaining that Maya is Brahma's daughter or wife.
What is Maya?
Maya is the symbol of the cosmic illusion, whose veil does not allow mortals to perceive God. Maya has two aspects: Avidya Maya, the ignorance that estranges mortals from God, and enslaves him more and more into the universe of the senses, and Vidya Maya, the liberating knowledge that gradually leads mortals to the ineffable and intoxicating communion with God.
Saraswati: Brahma's Feminine Facet
"Saraswati, Brahma's feminine counterpart radiates more than the light of ten billion moons. Her ornaments are purified in the heavenly fire. She is the mother of the Vedas, the embodiment of nature and the patron of the arts and sciences. Saraswati is always smiling and her beauty surpasses all imagination. Her body is covered in jewels and pearls. When the identification with Saraswati is perfect, all the 64 arts become known." (Saraswati Stotra)
Saraswati is the goddess governing wisdom and sciences. The Sanskrit term "sara" means "essence" and "swa" means "self", consequently the translation for Saraswati is the essence of the self. Saraswati symbolizes Brahma's creative force. All those seeking knowledge, mainly teachers, professors, scientists, students, worship the goddess Saraswati. She is very beautiful, gracious and young. Saraswati is also the master of the 64 arts, of which the art of love is the first and most important. Her representation is that of a woman with four arms, dressed in a white sari, sitting on a white lotus flower. The swan that accompanies her is also white, the color of peace. As the patron of arts, she sings at the instrument called vina. In her right hands she holds a book made of palm leaves, and a lotus, symbol of using the knowledge with love and kindness in order to ensure the prosperity of mankind. In her left hands she wears a necklace of pearls, symbolizing meditation and contemplation, as well as the path leading to samadhi, the total experience of God. Her four arms stand for her omnipresence and omnipotence. The front arms reflect her presence and action in the physical world, and her back arms her active presence in the spiritual world.
The Hindu tradition sustains that the universe exists for one day of Brahma (kalpa). At the end of this day (lasting, by human measurements for four billions years) the whole universe is dissolved.
At his point, Brahma rests for one night, just as long as the day. This process, named pralaya, repeats for such 100 years, period that represents Brahma's lifespan. After Brahma's "death", it is necessary that another 100 of his years pass until he is reborn and the whole creation begins anew.
As Linga Purana (the text in which we find clear calculations of the different cycles) indicates, "Brahma's life is divided in one thousand cycles (Maha Yuga, or the Great Year). Maha Yuga, during which the human race appears and then disappears, has 71 divisions, each made of 14 Manvantara (1000) years."
Manvantara is Manu's cycle, the one who gives birth and govern human race. Each Manvantara has four divisions, four eras or Yugas, each presenting a gradual decline of the spiritual values, in favor of a material progress. A time of "sunrise" precedes each of these Yugas, and they end in a period of twilight.
Behind the Trinity is One
In India, there is a legend about Brahma, Vishnu and Shiva. Each of them was boasting about their miraculous powers. All of a sudden, a young boy came forth, asking Brahma: "What do you create?" Brahma's answer was quick and proud:"Everything". Asking the other two gods, the boy got the answers: "We sustain and then dissolve everything". The young visitor was holding a small straw in his hand. Showing it to Brahma, the boy asked: "Can you create a straw just like this?" after an extraordinary effort, Brahma admitted that he cannot create such a straw. The child turned to Vishnu and asked him to preserve the form of the straw. To his amazement, Vishnu was looking helpless to the dissolving form of the straw. Finally, the child asked Shiva to destroy the straw. Despite all his efforts, the straw was still there. Then the boy turned again towards Brahma and asked him: "Are you my creator?" Brahma thought thoroughly, but he could not remember creating the amazing boy. The child suddenly disappeared from their bewildered eyes, and the three gods remembered that behind their amazing powers there is always God.
This article by Horia Cristescu was first published at SIVASAKTI.COM.
Friday 25 July 2008
HINDUISM - Q & A Part 8
What is the use of bhakti?
It gives us lot of support during crisis in our life. It gives us relief, happiness, consolation, motivation, during failures and confusions
How to use bhakti in our day to day life and demonstrate it?
Bhakti is demonstrated through different type of worship. Worship is as a result of bhakti.
Is bhakti for demonstration to the public?
Bhakti is also for demonstration and social acceptance. Bhakti cannot be directly demonstrated because it is the feeling that you posses. Worship is the method through which you demonstrate the bhakti. Demonstration is an important part of spirituality , particularly applied spirituality.
Then what is the real spirituality?
The knowledge about the ultimate truth, fact and essence of everything in the universe, is known as the true spirituality or spirituality. That is the knowledge of real spirit behind everything. It is the same as Jeevaathma, Paramaathama and Brahma chaitanya.
What is the applied spirituality?
Just like we have chemistry and applied chemistry, physics and applied physics, mathematics and applied mathematics , we in
What is the benefit derived out of worship?
The benefit is for ourselves, family, society and nation. And it can even go to the whole mankind. Through worship many acharas are incorporated into our day to day life to achieve the benefits, which is also applied spirituality.
What is meant by worship?
Adopting a series of rituals and customs while creating a relation with god. Adopting these acharas for human welfare through worship is aimed. Practical aspects are undertaken in this spirituality and god.
Is the worship connected with apologizing to god for mistakes?
In the end of every ritual we may use one or two lines towards that also. But worship is not repentance or apologizing. Worship is for building faith in ourselves.
How many types of worship are there in Hindu dharma?
There are very specifically two branches of worship. One the ancient Vedic method of worship through offering to fire as
Why Vedic method is not common now?
Minor form of Vedic methods are also adopted now. But major yaagas etc needs money, time, Vedic knowledge etc. Where as in puranic method an idol is enough and the method is simple.
What are the basic principles of puranic methods ?
Idol is consecrated and it is considered as the prathima or prathibimbam or vigraha.
What is the role of temple?
The temple is built with general Vedic geometry pattern like a yaga sala. And the vigraha is the main point of attraction and worship. In vigraha worship, a series of manthra, thanthra and yanthra based procedures are adopted.
What are these vigrahas made of?
Vigrahas can be made of granite, marble, clay/ laterite, wood, metal/ pancha loha, lamp, pictures and manorupam (any imaginary form)
How the vigraha worship is done and what is the science in it?
There are eight types of worship according to sanaathana dharma saastra.. Every Indian should know what is meant by the Indian method of worship. Different books and acharyas may give different explanations but they are never contradictory. They may give complimentary explanations, even though prima face you may feel they are contradictory. The eight methods are given below.
Sravanam : The worship method adopted using the ears/sruthi. Listening to good keerthans, mantras, prayer, naama japa, stories of puraanaas.
What is the science behind the sravanam?
Listening to mantras give neurolinguistic effects and many types of hormones are produced in the brain. This will directly influence the brain chemistry. It balances the brain waves, heart performance, blood pressure, adrenalin level and also the cholesterol level.
What should we listen during worship?
Melodious mantras from Vedas, keertans and melodious bhajans are excellent. But listening to the songs carrying the negatives and painful feelings may not give the pleasant experience.
What is the difference between the keerthans and mantras in sravanam?
While listening the Veda mantras one need not understand the meaning, where as while chanting the keerthans knowing the meaning and messages ais important.
Is sravanam advised in modern medical system?
Yes!, It is very much advised in modern health system also for psychosomatic diseases and also to relieve the tension, in our day to day life which may be called as manthra therapy.
What is the second method of worship?
Darsanam is the second method of worship. Getting the vision/darsanam and seeing the pleasant image/picture of divine power. It can be the picture of nature, living and non living beings with the realization that the divine power exist in each and every living and non living beings.
How ‘darsanam’ is beneficial in our day to day life?
Watching a good picture and happy pleasant faces give happiness to all of us. This is the simple meaning and aim of darsanam. Seeing a good idol, picture, beautiful color, colorful image with correct size and shape to give pleasant feeling of darsanam
Can we give examples of the benefit of darsanam?
Pilgrimage to temples, visiting great scholars and great avathaaras who have devoted their life for human welfare and also seeing all the divine people who came to the earth for serving all the god’s creations. Every pleasant site gives happiness and every unpleasant site gives worry and unpleasant feelings also.
What is the third method of worship?
Keerthanam is the third method and it is the melodious way of chanting the manthra or sloka . Under keerthanam comes chanting mantras, keerthanas, naama, telling stories, giving upadesas, guiding people, appreciating good actions and satkarmaas. These are all known as keerthanas.
How keerthans effect us?
Chanting manthra gives the same effect as listening manthra. For chanting Veda manthra you need the training in the sruthi. If sruthi is not maintained properly, it may result in the negatives. Hence it is advised not to chant Veda manthra without proper training.
When manthras and keerthans should be chanted?
In three sandhyas the Veda manthras or keerthans can be chanted. It is more appropriate in early morning and late evening.
What are the factors to be monitored while chanting mantras?
Cleanliness of body, mind, words, food and work . In short sareera , mana, ahara, vaak, and karma suddhi are the minimum criteria plus the knowledge to chant the Vedas with clarity.
Can anyone chant veda mantras?
Anyone can chant puraana and itihasa mantras. Veda manthra can also be chanted by anyone provided he/ she has the training for chanting with swara known as veda jnaanam.
HINDUISM - Q & A Part 7
Will the god get angry if we are not worshipping?
The god is not bothered about anything like you worship or criticize. God is not bothered about your flower, nivedyam, lamp, manthra, pooja or temple. The worship of the god, prayer, manthra, pooja, etc., are all for ourselves.
What is the relation between the god and human beings?
Since we got birth on this earth from our parents, our relation with our parents is divine. Like that we are here because of the god, the omnipotent omnipresent power which gave us this shape size, and all what is inside and outside our body.. So our relation with god is divine. It is just like human relation, we have relation with god or divine power.
Why should we worship at all?
We have three debts according to Hindu dharma. The debt towards god is known as Deva runa, that towards parents and our forefathers is known as Pitru runa and the last one is Rushi runa towards the Rushies who created the sanathana dharma.
How to get rid of these runas ?
These three runas are permanent and we cannot get mukti from this runa. Hence we always remember and worship god. We remember our parents even after their death by performing the pitru srardha. Before chanting any manthra we remember the name of the Rushi who composed them. Thus we repeatedly offer our homage to all the three. Thus arose the worship of god, according to Indian customs.
Does it mean that we worship god for offering our thanks?
Yes! definitely it is for the same. And also to know that something beyond our capacity is existing and it is guiding us. So many negatives from our mind can be wiped out.
Is the concept of god in all religion same?
No ! In Semitic religion it differs significantly from that of the Indian religion or sanathana dharma. Even though people say that it is the same, it varies significantly. And in no way it can be compared too. The qualities described for Semitic god are almost opposite to Hindu gods.
Can we point out one major difference?
One of the most crucial differences is that in Semitic religion, the people are god fearing people. In our case we are god loving.. The feeling of fear is negative where as the feeling of love and bhakti is positive.
What is meant by bhakti?
Bhakti is devotion and love with respect. It is the sharing of the feeling. Bhaktham means dividing. Dividing between yourselves and god. Every feeling is an interrelation between god and human beings. This bhakti is at an ordinary man’s level only. When you get immersed in the realization of divine power, all the terms will vanish.
How the human relation can be extrapolated to that of god?
We have friendship, brotherly relation, relation between lovers, parental relations, etc. This is extrapolated towards divine - human relations.
How many types of bhakti can be explained?
As I told you bhakti is the feeling between the bhakta and the divine power. There are five positive and one negative (sixthe) type of bhakti in sanathana dharma.
Can we explain these six bhakties in a common man’s language?
I shall try to do so with examples. There are saantha bhava bhakti which means the relation is silent, neither asking for something nor expecting anything from the god. Here the devotee is enjoying the feeling that I am with god. Vidura and Bishma had this type of bhakti towards Lord Krishna
What is the second bhakti bhava?
The second bhakti bhava is the daasya bhava, where the god is the manager or master and you feel that you want to become the servant. This relation between god the master and you the servant is daasya bhava. Bhakti that Hanuman had towards Rama was dasya bhava bhakti.
How can we explain the third bhava?
The third bhava is sakhya bhava. Which is like the relation between two friends. God is my friend and we stay and walk together and discuss each other about everything. The relation between Arjuna and
What is the fourth bhava bhakti?
The fourth bhava bhakti is the maadhurya bhava bhakti. The relation between the 18 –20 years old Gopikas and 10 –11 years old
What is the fifth bhava bhakti?
The Vaalsalya bhava bhatkti is the fifth bhava in which the god and yourself are like the parent and child. You as the parent and god as the child. Thygaraja swamigal had the this type of relation with Lord Rama. Many ladies used to chant keerthans about Krishna as though Krishna of childhood (infant Krishna) and their relation with
Should we remember all the five bhavas bhakti in the order?
Not at all required. There is no order. It is only the relation according to which you have to explain.
What is the last one or sixth bhava Bhakti which is said to be negative?
It is known in many names like. Satru Bhava Bhakti or dwesha bhava bhakti or dweshya bhava bhakti etc. In this bhava you feel that god is your strong enemy. Kaamsa felt so with
What is the relation between puranic dwesha bhakti and atheism?
It is simple. Anyone who hate the god or would like to go on criticize the divinity, their mind is always filled with the eeswara smarana (memory) which is required (even though negative) and that smarana is same as the bhakti.
What is the punishment given to dwesha bhava bhakthaas by god?
Remember that the dwesha bhava bhakti is said to be the best form of bhakti. This is repeatedly mentioned in Bhagavatha purana. In this bhava you always remember the god as your satru. You know we remember our enemies more than our friends.
Is there any science in Bhakti?
Definitely ! Bhakti has a powerful part in psychology. Faith is the basis of bhakti and every feeling of the mind can be guided and controlled by bhakti. This is particularly applicable to fear, failures, worries, complexes, tension, anger, etc., which are negative feeling in our mind.
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