CHIDANANDA ROOPAH SHIVOHAM SHIVOHAM

Na Me Dvesha Ragau Na Me Lobha Mohau
Mado Naiva Me Naiva Matsarya Bhavah
Na Dharmo Na Chartho Na Kamo Na Mokshah
Chidananda Rupa Shivoham Shivoham

Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Vedo Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupa Shivoham Shivoham
Translation:
3) I have no hatred or dislike,
nor affiliation or liking,
nor greed,
nor delusion,
nor pride or haughtiness,
nor feelings of envy or jealousy.
I have no duty (dharma),
nor any money,
nor any desire (kama),
nor even liberation (moksha).
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

4) I have neither merit (virtue),
nor demerit (vice).
I do not commit sins or good deeds,
nor have happiness or sorrow,
pain or pleasure.
I do not need mantras, holy places,
scriptures (Vedas), rituals or sacrifices (yagnas).
I am none of the triad of
the observer or one who experiences,
the process of observing or experiencing,
or any object being observed or experienced.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

CHIDANANDA ROOPAH SHIVOHAM SHIVOHAM

Mano Buddhi Ahankara Chitta Ninaham
Nacha Shrotra Jihve Na Cha Ghrana Netre
Nacha Vyoma Bhoomir Na Tejo Na Vayu
Chidananda Rupa Shivoham Shivoham

Na Cha Prana Samjno Na Vai Pancha Vayu
Na Va Saptadhatur Na Va Pancha Koshah
Na Vak Pani Padau Na Chopastha Payu
Chidananda Rupa Shivoham Shivoham
Translation


1) I am not mind, nor intellect, nor ego,
nor the reflections of inner self (chitta). [more]
I am not the five senses. [more]
I am beyond that.
I am not the ether, nor the earth,
nor the fire, nor the wind (the five elements).
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

2) Neither can I be termed as energy (prana),
nor five types of breath (vayus), [more]
nor the seven material essences, [more]
nor the five coverings (pancha-kosha). [more]
Neither am I the five instruments of elimination,
procreation, motion, grasping, or speaking. [more]
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.

CHIDANANDA ROOPAH SHIVOHAM SHIVOHAM

Atma-Shatakam / Nirvana Shatakam
The Song of the Self
by Adi Shankara
788-820 CE
Mandukya Upanishad

The great Adi Shankara (first Shankaracharya) of the eighth century summarized the entirety of Advaita Vedanta (non-dualistic philosophy) in six stanzas. When a young boy of eight, while wandering in the Himalayas, seeking to find his guru, he encountered a sage who asked him, "Who are you?" The boy answered with these stanzas, which are known as "Nirvana Shatakam" or "Atma Shatakam." "Nirvana" is complete equanimity, peace, tranquility, freedom and joy. "Atma" is the True Self. The sage the boy was talking to was Swami Govindapada Acharya, who was, indeed, the teacher he was looking for.

These few verses can be of tremendous value to progress in contemplation practices that lead to Self-Realization.

OM PURNA MIDAM

Om purnam-adah purnam-idam

purnaat purnam-udacyate.

purnasya purnam-aadaaya,

purnam-eva-avashishyate



The literal translation:

That is infinite, this is infinite;

From That infinite this infinite comes.

From That infinite, this infinite removed or added;

Infinite remains infinite.

A simple translation:

Brahman is limitless, infinite number

of universes come out

and go into the infinite Brahman,

Brahman remains unchanged.

CHIDANANDA ROOPAH SHIVOHAM SHIVOHAM

Mano Buddhi Ahankara Chitta Ninaham
Nacha Shrotra Jihve Na Cha Ghrana Netre
Nacha Vyoma Bhoomir Na Tejo Na Vayu
Chidananda Rupa Shivoham Shivoham

Na Cha Prana Samjno Na Vai Pancha Vayu
Na Va Saptadhatur Na Va Pancha Koshah
Na Vak Pani Padau Na Chopastha Payu
Chidananda Rupa Shivoham Shivoham

Na Me Dvesha Ragau Na Me Lobha Mohau
Mado Naiva Me Naiva Matsarya Bhavah
Na Dharmo Na Chartho Na Kamo Na Mokshah
Chidananda Rupa Shivoham Shivoham

Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Vedo Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupa Shivoham Shivoham

Na Me Mrityu Shanka Na Me Jati Bhedah
Pita Naiva Me Naiva Mata Na Janma
Na Bandhur Na Mitram Gurur Naiva Shishyah
Chidananda Rupa Shivoham Shivoham

Aham Nirvikalpo Nirakara Roopaha
Vibhur Vyapya Sarvatra Sarvendriyanam
Sada Me Samatvam Na Muktir Na Bandhah
Chidananda Rupa Shivoham Shivoham

Zeroth Law of Themodynamics

Zeroth law

The zeroth law of thermodynamics may be stated as follows:
If system A and system B are individually in thermal equilibrium with system C, then system A is in thermal equilibrium with system B
The zeroth law implies that thermal equilibrium, viewed as a binary relation, is a Euclidean relation. If we assume that the binary relationship is also reflexive, then it follows that thermal equilibrium is an equivalence relation. Equivalence relations are also transitive and symmetric. The symmetric relationship allows one to speak of two systems being "in thermal equilibrium with each other", which gives rise to a simpler statement of the zeroth law:
If two systems are in thermal equilibrium with a third, they are in thermal equilibrium with each other
However, this statement requires the implicit assumption of both symmetry and reflexivity, rather than reflexivity alone.
The law is also a statement about measurability. To this effect the law allows the establishment of an empirical parameter, the temperature, as a property of a system such that systems in equilibrium with each other have the same temperature. The notion of transitivity permits a system, for example a gas thermometer, to be used as a device to measure the temperature of another system.
Although the concept of thermodynamic equilibrium is fundamental to thermodynamics, the need to state it explicitly as a law was not widely perceived until Fowler and Planck stated it in the 1930s, long after the first, second, and third law were already widely understood and recognized. Hence it was numbered the zeroth law. The importance of the law as a foundation to the earlier laws is that it allows the definition of temperature in a non-circular way without reference to entropy, its conjugate variable.
What does the Rigveda and Rudram say as part of celestial energy levels of Agni and Maruta:

I am not aware of any reference to Hanuman in the Rudram. namo
dUtAya is interpreted as a reference to agni, as indicated by
statements such as "agniM dUtaM vR^iNImahe", "we choose agni to
be our messenger (to Gods)." agni is frequently referred to as
a messenger who carries the offerings in the sacrifice to other
Gods.

In the R^ig Veda, however, Rudra is referred to in many places
as "pitar.h marutAM.h" meaning "Father of the Maruts, the storm
or wind Gods" and also "marutvAn.h", meaning "One who is attended
to by the Maruts." Rudra is therefore closely associated with the
Maruts in the R^ig Veda, while He is associated closely with agni
in the Yajur Veda, as in "rudro vA eshha yadagniH", "rudra is
indeed this agni (fire)."

From the background of HanumAn as the son of the wind God and the
fact that Rudra is mentioned as the Father of the Maruts, it is
possible to infer that HanumAn is an aMsha of Rudra/Shiva. Of course,
HanumAn may have been more directly identified as such in the
purANas or the various rAmAyaNa's -- I am not aware of a reference
offhand.

The second point you raise is the name vyuptakesha in the Rudram.
This is interpreted by sAyaNa as a sannyAsin in general, not the
sannyAsin Shankara, although sAyaNa belongs to Shankara's tradition.
BhaTTa BhAskara interprets vyuptakesha as either a yajamAna, a
performer of a sacrifice, who shaves his head as part of a sacrifice,
or a householder (gR^ihastha) who has to shave his head except
for a tuft of hair.

I have heard that abhinava Shankara says in his commentary on the
Rudram that vyuptakesha refers to Adi Shankara. But I do not have
this commentary with me at the moment.

Trikagni Kaalaya and Concept of Time

This is regarding my query in Rudra Patha which is the popular mantra:

namaste astu bhagavan-vishveshvaraya mahadevaya
tryambakaya tripurantakaya "trikagni-kalaya"
kalagnirudräya neelakanthaya mrutyunjayaya
sarveshvaraya sadashivaya shrimanmahadevaya namah.


Though strictly speaking this doesn't come in shatarudriya and has been
incorporated later, i generally chant this as a part of rudra parayana.

I have been taught to pronounce as "trikagni-kalaya". But what i observed in
Sringeri during Chandramoulishwara Puja is that vedic pundits are chanting as
"trikalaagni-kalaya". And Swamiji is not objecting to their pAtha bheda

As per my understanding, Rudra while dissolving this universe adopts the process
of involution by destroying the 3 puras and then 3 fires. ie., tripurAntakAya
(destroyer of 3 puras) and then trika-agni-kAlAya (destroyer of 3 fires).

What is the meaning of "trikAlAgnikAlAya" which is a dosha here and also the
sandhi is not fitting in the mantra. But in Sringeri, this mantra bheda is
followed.

Cyclical Time

The passage of 'linear' time has brought us where we are today. But Hinduism views the concept of time in a different way, and there is a cosmic perspective to it. Hindus believe the process of creation moves in cycles and that each cycle has four great epochs of time, namely Satya Yuga, Treta Yuga, Dwapar Yuga and Kali Yuga. And because the process of creation is cyclical and never ending, it "begins to end and ends to begin".


Time is God

According to the Hindu theory of creation, time (Sanskrit 'kal') is a manifestation of God. Creation begins when God makes his energies active and ends when he withdraws all his energies into a state of inactivity. God is timeless, for time is relative and ceases to exist in the Absolute. The past, the present and the future coexist in him simultaneously.

Kalachakra: The Cycle of Time

God creates the cycle of time, called Kalachakra, in order to create divisions and movements of life and sustain the worlds in periodic time frames. God also uses time to create the 'illusions' of life and death. It is time, which is accountable for old age, death and dying of his creations. When we overcome time, we become immortal. Death is not the end of the line, but a gateway to the next cycle, to birth. This is also true of the universe itself and akin to the cyclic patterns in the rhythms of nature
HOW DOES THIS COMPARE WITH MODERN ATOMIC CLOCK:

Atomic clocks keep time better than any other clock. They even keep time better than the rotation of the Earth and the movement of the stars. Without atomic clocks, GPS navigation would be impossible, the Internet would not synchronize, and the position of the planets would not be known with enough accuracy for space probes and landers to be launched and monitored.
Atomic clocks are not radioactive. They do not rely on atomic decay. Rather, they have an oscillating mass and a spring, just like ordinary clocks.
The big difference between a standard clock in your home and an atomic clock is that the oscillation in an atomic clock is between the nucleus of an atom and the surrounding electrons. This oscillation is not exactly a parallel to the balance wheel and hairspring of a clockwork watch, but the fact is that both use oscillations to keep track of passing time. The oscillation frequencies within the atom are determined by the mass of the nucleus and the gravity and electrostatic "spring" between the positive charge on the nucleus and the electron cloud surrounding it.

New Concepts

Quantum Number in Anuvaka 1
It is known to us that there is adequate information available on the structure of atom in all the details: I am not adding anything new. I only wish to expand our visualization of the structure of the atom in context of what is available in Rudra prasna from Rigveda in its Anuvaka 1.We know a)Energy levels in electrons in an atom are quantized b)we can not know energy and position of electron at the same time c)particles are in energy level and have wave like properties.d)specifically four quantum numbers are assigned to each electron.
What is in Anuvaka 1? The energy level is indicated by Shiva holding a bow and often the quiver referred to wave like mechanism. At the end of the Anuvaka 1.
Bhagavan-Possibility
Vishvesvar-Encompassing universe often in diffused spherical shape
Tryambaka Tripurantaka Trikagnikalaya describing spatial disposition in three axis as is in the case of orbitals.
Kalagni Rudraya repeating energy level in respect of time.
Neelkanthaya Mrutunjaya energy levels over coming charged attraction and repulsion as the particles are charged.
Sarveshvaraya Phenomena is all pervasive
Sadashiva All the time.

This is what we know it in atomic structure as 1S,2S spherical orbitals 2P in three planes with their axis and 3S again spherical and repeated at all the time.
This appears to a highly coded version in the Rudra prasna and extraordinary skill of conceptualization of structure of an atom.
Kalagni rudraya explains in one single conceptualization of Pauli's Exclusion Principle which as under:
Pauli exclusion principle

Quantum mechanics
Introduction



The Pauli exclusion principle is the quantum mechanical principle that no two identical fermions (particles with half-integer spin) may occupy the same quantum state simultaneously. A more rigorous statement is that the total wave function for two identical fermions is anti-symmetric with respect to exchange of the particles. The principle was formulated by Austrian physicist Wolfgang Pauli in 1925.

For example, no two electrons in a single atom can have the same four quantum numbers; if n, l, and ml are the same, ms must be different such that the electrons have opposite spins, and so on.

Integer spin particles, bosons, are not subject to the Pauli exclusion principle: any number of identical bosons can occupy the same quantum state, as with, for instance, photons produced by a laser and Bose-Einstein condensate.
Time in vedic parlance is the period in which the particles occupy certain quantized state and to changes in energy levels (Agni) and therefore may not follow the exclusion principle as rudra in its furious and benign form is the concept to allow such a situation.
Rudra therefore is supreme subatomiic wave function which is difficult to understand.
May be further study of Rudra prasna may provide some clue

Dakshina Murthy the great teacher

Sri Dakshinamurthy Stotram
by Adi Sankara Bhagawat Pada
Translated by P.R.Ramachander
Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.
I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.

Quantum Number in Anuvaka 1

Main PageRandom page

Share |
Sri Dakshinamurthy Stotram
by Adi Sankara Bhagawat Pada
Translated by P.R.Ramachander
Adhi Sankara has written very many great Stotras (prayers) but here is a unique prayer, which is not only a prayer but the summary of all the philosophy that he has taught. Even during his time, this stotra was difficult to comprehend and it became necessary for one of his disciples, Sureshwaracharya to write a commentary called Manasollasa to this stotra. There are large number of books and commentaries on this commentary itself.
Mouna Vyakhya prakatitha, para,
Brahma thathwam yuvanam,
Varshishtha anthevasad rishiganai,
Ravrutham brahma nishtai,
Acharyendram kara kalihtha chin,
Mudram ananda roopam,
Swathmaramam mudhitha vadanam,
Dakshinamurthim eede.
I praise and salute that Dakshinamrthy,
Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra[1] by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.
Viswam darpana drusyamana na

Sri Dakshinamurthy Stotram - Hindupedia, the Hindu Encyclopedia

Sri Dakshinamurthy Stotram - Hindupedia, the Hindu Encyclopedia

Rudram and Planck's Constant

What is Planck's constant which is the precursor of how the wave of electronegativity in the form of a cloud requires to be quantized to give an atom the most stable configuration.Is there a coded answer in the Rudram in its first Anuvaka.Here is the verbatim translation of Adi Shankara's commentary and similarity of this coded message of what Planck thought much later
O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).

Note:

The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.

Planck's Constant and the Energy of a Photon

In 1900, Max Planck was working on the problem of how the radiation an object emits is related to its temperature. He came up with a formula that agreed very closely with experimental data, but the formula only made sense if he assumed that the energy of a vibrating molecule was quantized--that is, it could only take on certain values. The energy would have to be proportional to the frequency of vibration, and it seemed to come in little "chunks" of the frequency multiplied by a certain constant. This constant came to be known as Planck's constant, or h, and it has the value
This doesn't make any sense to me. I think I'll go ask some one to help me to decode
·

Planck Constant

O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).

Note:

The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.

Planck's Constant and the Energy of a Photon

In 1900, Max Planck was working on the problem of how the radiation an object emits is related to its temperature. He came up with a formula that agreed very closely with experimental data, but the formula only made sense if he assumed that the energy of a vibrating molecule was quantized--that is, it could only take on certain values. The energy would have to be proportional to the frequency of vibration, and it seemed to come in little "chunks" of the frequency multiplied by a certain constant. This constant came to be known as Planck's constant, or h, and it has the value
This doesn't make any sense to me. I think I'll go ask Dr. Mahan what J means.

Sri Rudram Introduction Anuvaka 1

It is wonderful Rudram-Chamakam is to be learned from a Guru who himself has been trained in the Vedic tradition.

There are two versions of the Yajurvedic Rudram, one from the Shukla Yajurveda and the other from the Krishna Yajur veda. The Rg Veda has its own and shorter version of the Rudram.

The importance of this hymn has been attested to by several commentaries, such as the ones by sAyaNa, bhaTTa bhAskara, abhinava shankara, and Vishnu sUrI.

No commentary by Adi Shankara on the Rudram is known. But there are verses from the shrI rudram in the shvetAshvatara upanishad and Shankara has been attributed the authorship of a commentary on the upanishad.

So I would like to present the explanation of such verses from the Rudram that are also present in the shvetAshvatara upanishad along with the commentary attributed to Shankara.

We begin with the shvetAshvatara 3.5:

yA te rudra shivA tanUraghorApApakAshinI |
tayA nastanuvA shantamayA girishantAbhichAkashIhi ||
( shrI rudram: anuvAka 1 , rik 3; shvetAshvatara Up.: 3.5 )

yA - that
te - Your
rudra - O Rudra
shivA - auspicious
tanUH - form
aghorA - not terrifying
apApakAshinI - that which destroys sins by mere remembrance
tayA - by that
naH - us
tanuvA - by the form
shantamayA - by the most joyous
girishanta - O Dweller of the (KailAsa) mountain who confer joy
abhichAkashIhi - look (at us so that we may be united with the
highest good)

O Rudra! O Girishanta (who dwell on the Kailaasa mountain and confer happiness)! By that form of Yours which is not terrifying, which destroys sin by its mere remembrance, and which is all blissful, please behold us and unite us with the highest good!

shA.nkarabhAShyam.h (Commentary of Shankara)

yA te rudreti | he rudra tava yA shivA tanUraghorA | uktaM cha
tasyaite tanuvau ghorA .anyA shivA .anyeti | athavA shivA .avidyA-
tatkAryavinirmuktA sachchidAnandAdvayabrahmarUpA na tu ghorA
shashibiMbamivA .ahlAdinI | apApakAshinI smR^itimAtrAghanAshinI
puNyAbhivyaktakarI | tayA .atmanA no .asmAn.h shantamayA sukhatamayA
purNAnandarUpayA he girishanta girau sthitvA shaM sukhaM tanotIti |
abhichAkashIhi nirIkshasva shreyasA niyojasvetyarthaH ||

Translation of Shankara's commentary:

O Rudra! (By that) form of Yours which is aghorA, ie. not that which is terrifying. It is said (in the BrAhmaNa) "(Rudra is verily this sacrificial fire, agni.) That Rudra has two forms; one is terrifying and the other is shivA, auspicious (or gentle)." Or, the word shivA means that which is free from ignorance (avidyA) and ist effects, which is of the nature of the nondual Brahman that is Existence, Consciousness, and Bliss, which is not terrifying but which causes joy like the form of the moon. apApakAshinI means that which destroys sins by merely being remembered and which reveals merit (puNya). Through that form which is most delightful and of the nature of infinite bliss, O Girishanta, who reside on the (KailAsa) mountain and confer happiness, behold us (look at us) so that (by this glance) we may be united with the highest good (Brahman).

Note:

The brAhmaNa portion identifies Rudra with the sacrificial fire, agni and speaks of two forms of Rudra - one terrifying, the other benign. It is this benign aspect that is associated with the eradication of ignorance and the bestowal of knowledge. It may be noted that the Shri Dakshinamurti form, that grants the Supreme knowledge of Brahman, is the gentle form.

||

Sri Rudram Introduction

http://www.sssbpt.org/sri-rudram/PDFfiles/Rudram_1st_anuvaka.pdf

Synopsis of Sri Rudram

Sri Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away Ghora roopa (fierce appearance) and to please keep and follower's weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted

This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (Kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of one's desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.

In the second Anuvaka, Sri Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Sri Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Sri Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the fifth Anuvaka Sri Rudra's existence in running waters is praised and five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha).

In the Sixth Anuvaka Sri Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one's own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one's own son.

In the Seventh Anuvaka all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

In the Eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the Ninth Anuvaka the strength and power of attendant is celebrated because they illumine the Gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the Tenth Anuvaka Sri Rudra is again asked to shed fury and benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to shower boons upon devotees. T Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.
In the Eleventh Anuvaka Sri Rudra's accomplishments are profusely praised and benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one's progeny, enhancement of longevity, visiting holy places, acquiring knowledge of past ,present and future.

Sri Rudram Introduction

SRI RUDRAM - The Glories of Lord Shiva - Meaning of Yajurveda Classic in English

Sri Rudram is one of the most sacred and powerful mantra found in Krishna Yajurveda. Those who wants to go through the meaning, may please read the following texts. However, to enjoy these hymns in recitation form may please refer to the Sanskrit letters to keep intact the 'Swaras', rhythm and pronounciation.

This attempt is only to understand the meaning of each word and once you have learnt Sri Rudram in Sanskrit, you will feel spiritual elevation. Now, let us see the meaning of Sri Rudram.

INTRODUCTION

Sri Rudram is found in the Krishna Yajurveda, Taittariya Samhita in the fourth chapter. Its companion test, Chamakam is found in the seventh chapter. Like all Vedic texts it is pleasing to the ears but confounding to the intellect. The melody and rhythm are unique and comfortable from the first listening, but once you dive into the meaning the problems arise!

In some ways it helps to start with the understanding that these Vedic verses are the cognition of an ancient Rishi. In Sanskrit "rishi" means enlightened seer and this hymn is simply a record of what he saw. All creations are of a manifestation of Three Forces; Creation, Preservation, and Destruction. The creation force is Brahma, preservation is Vishnu, and destruction is Rudra. So Sri Rudram is both recognition and praise for the vital place Rudra holds in creation.

Imagine for a moment that you are a Rishi and wish to record your vision of this force of nature. How all encompassing the force of destruction is and varied are the ways in which it manifests in everything from thunder in nature, to war among men. And at the same time there are more desirable and gentle forms of "destruction" as the old makes way for the new and the depth of ignorance gives way to the freedom and happiness of enlightenment. Particularly today we see so much seemingly senseless destruction around us that it becomes completely bewildering! How can we account for that apparent contradictions? And even if we understand it, what can we do about it?

In the Vedic tradition, all the Deities have two seemingly contradictory manifestations; peaceful and fierce. In the Rig Veda, Rudra is associated with the dramatic fierceness of the thunderstorm and lightening which strikes at men and cattle, but which through the rain is the source of peace and plenty. Rudra is the fierce aspect and Shiva the calm aspect of the deity most often referred to as Shiva.

In Chapter 11 of the Bhagavad-Gita, Arjuna is shown the universal form of Sri Krishna as Lord of the Universe. In this vision he sees not only the calm but the fierce and destructive as well. Arjuna says;

"I see thee without beginning, middle, or end, infinite in power; with many arms. The sun and moon are your eyes, the burning fire your face. The whole universe is heated up with your radiance."

"This space between heaven and earth and all the quarters are filled with Thee alone. Having seen this, thy marvelous and awful form, the three worlds are trembling, O Paramatman."

For a moment, Krishna relents and changes back into HIS less frightening aspect. In the same way, Sri Rudram both acknowledges the fierce nature of Rudra and asks for Him to show only the peaceful.

Throughout all of the Vedic tradition, the devotee who turns to God is guaranteed protection. It is the duty of the deity. This surrender by the devotee is called Saranagati; taking complete refuge in God in body, mind, and soul. And as Rama says to Vibhishana (Ravana's good brother in the conflict of the Ramayana);

"He who turns even once to me and takes refuge in me saying Lord I am yours,save me! I protect him from dangers from all quarters. This is my steadfast vow."

Throughout Sri Rudram, the Seer takes refuge in Rudra while acknowledging his power and fierceness. In the very first line he says;

"Oh Rudra, My salutations to your anger and to your arrows. My salutations to your bow and to your two hands."

Rudra is always known to be easily pleased and through the praise contained in Sri Rudram the fierce Rudra is calmed and becomes ready to grant us every conceivable blessing as requested in the Chamakam hymn.
MANTRAS

There are several mantras found in Sri Rudram that are used to bring great peace and enlightenment.

Foremost among the mantras contained in Rudram is the Panchakshara Mantra;

"Om Namah Shivaya" Also found is the great Mrytunjaya Mantra; "Tryambakam yajamahe Sugandhim pushtivardhanam Urvarurkamiva bhandhanamMrityor mukshiya mamirtate."

"He who has divine fragrance, who makes men powerful and full of plenty; Him we worship, the three-eyed Sri Rudra. As easily as a ripe berry falls from its stalk, release me from death, and let me not turn away from immortality and enlightenment."

The mantra most often used for Aarti; the Poojas that offers light to the deity;

Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya triupurantakaya
trikal Agni kalaya kalagni Rudraya nilakanthaya mrutyunjayaya sarveshvaraya sadashivaya sriman mahadevaya Namah"

"Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys
Tripura, the three Asura cities.

To that God who is the Dandhya time when the three sacred fires are lit; who is Sri Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God."

MAHA RUDRA YAGYA

The Yagya is a process that blends the repeated repetition of the Sri Rudram and Chamakam with various procedures to both calm and empower the force of Sri Rudra in our lives.

Throughout all of Vedic literature, the individual and the gods exist in a cooperative manner; one supporting and feeding the other. Verses 10 through 13 of Chapter three in the Bhagavad-Gita contain a clear reference to this;

"Having created men along with yagya, the Lord of Creation (Prajapati) said; By yagya you will prosper and its performance will bring forth the fulfillment of your desires."

"Through yagya you nourish and sustain the gods and those gods will, in turn, sustain you. By sustaining one another, you will attain the highest good."

"Nourished by the sacrifice, the gods will bestow on you the enjoyments you desire. But he who enjoys their gifts without offering to them is merely a thief."

The performance of these rituals takes three forms; Pooja or Aarti, Abishekam, and Homam (Havan). A pooja is an offering of various items such as water, rice, fruit, flowers, light, and incense along with the repetition of some Slokas and from 27 to 1008 names of the deity being worshipped. Aarti is a briefer form of the Pooja in which the offering is the light from burning camphor or ghee lamps along with the signing of appropriate Slokas of only a few minutes in length.

As mentioned before, the deities all have their fierce aspects and the Abishekam is intended to soothe and cool them. The offerings are primarily liquid or mixed,with water. They include the following; Sandalwood Oil, Panchagavyam, Panchamrutam, Ghee, Milk, Yoghurt, Honey, Sugarcane Juice, Lemon Juice, Coconut Water, Sandal wood paste, Holy Ash (Vibuthi) etc. Following the Abishekams the deity is dried and anointed with sandalwood and kumkum and dressed festively.

The Homam (Havan) or fire ceremony is the most elaborate and time consuming of the rituals. It begins with an introductory sloka and Pooja for Ganesha who is always worshipped first in every ritual. Then the names and Nakshatra (Vedic constellation) of each sponsoring individual is read along with slokas that detail the time and place of the yagya, the reason it is being performed, the deities being worshipped, the rituals being performed and the desired results. This section is called the Sankalpam.

The arrangement of vessels used in the ritual always includes a curved pot full of water on which a coconut is placed surrounded by mango leaves or the equivalent. This is called a kalasam and can be quite simple or elaborate depending on the event. Following sankalpam (oath to conduct pooja without hindrance), a Kalasa pooja is performed in honor of the seven holy rivers of India and to invoke the God Varuna (who is the God of Water) to bless and purify the water.

Then the Poojas are performed, one for each of the deities for whom the Yagya is being offered. The Poojas will include the usual offerings of fruit and flowers, a selection of Slokas, and 27 to 108 mantras (names) of the deity.

Then the Homa fire is lit. First the priest purifies HIS implements and the fire area with water and sacred kusha grass. Then he offers coins as Dakshina to the eight directions and their deities. Then he makes offerings to Agni, the god of fire (and incidentally one of the 11 forms of Rudra) who will consume and deliver the offerings of Ghee, Flowers, Fruit, Purification Herbs, Sandalwood, Incense, Fruits and Nuts.

Then the yagya itself begins. First, as always to Ganesha the remover of obstacles and then to each of the deities being worshipped in turn. Generally the homam uses relatively short introductory slokas and then large numbers of repetitions of the mantras (typically the moola mantra or Gayathri). With each mantra the various ingredients are offered into the fire. So a typical mantra will be repeated 108 or 1008 times each time with the offerings into the fire. In the case of our Maharudram yagya, each day the 11 priests will chant Rudram 10 times from start to finish and then perform Rudra Homam with offerings being placed into the fire at the conclusion of every 2 line section. The entire process will take about 45 hours daily.

SYNOPSIS

Sri Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away Ghora roopa (fierce appearance) and to please keep and follower's weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted

This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (Kavacha) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of one's desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.

In the second Anuvaka, Sri Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Sri Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Sri Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the fifth Anuvaka Sri Rudra's existence in running waters is praised and five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha).

In the Sixth Anuvaka Sri Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one's own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one's own son.

In the Seventh Anuvaka all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

In the Eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the Ninth Anuvaka the strength and power of attendant is celebrated because they illumine the Gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the Tenth Anuvaka Sri Rudra is again asked to shed fury and URW Palladio ITU benevolence by displaying Pinaka bow without arrows and to gracefully appear with tiger skin on body with pleasing countenance ready to URW Palladio ITU boons upon devotees. T Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.

In the Eeleventh Anuvaka Sri Rudra's accomplishments are profusely praised and benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one's progeny, the enhancement of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.

SRI RUDRAM

OM NAMO BHAGAVATE RUDRAYA||
Om. Salutations to the Omnipresent Bhagavan Rudra. ||

1st ANUVAKA

Namaste Rudra manyava utota ishave Namah | Namaste astu dhanvane bahubhya muta te Namah |
Oh! Rudra Deva! My salutations to your anger and also to your arrows. My salutations to your bow and to your two hands.

Ya ta Ishu shivatama shivam babhuva te dhanuh| Shiva sharavya ya tava taya no Rudra mrudaya |
Oh! Rudra! By favor of your arrow, bow, and quiver, which have shed their anger and turned auspicious, please render us happy.

Ya te Rudra Shiva tanura ghora papakashini taya nastanuva shantamaya girisamta bhichakashihi |
Lord Rudra, you who dwell on Mount Kailas and who confer happiness, by that form of yours which is not terrible, which will not injure us, and which is highly auspicious, behold and illuminate us.

Yamishum giri shamta haste bibharsya stave | shivam giritra tam Kuru ma himsih purusham jagate |
My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious.

Shivena vachasa tva giri schacchavadamasi | Yatha nah sarvam ijjaga dayakshmam sumana asatthu |
Lord of Mount Kailash of the Vedas! We pray to attain you by our auspicious words. We ask that for all our days, this entire world will be free from ills and discord, and that we may live in amity and concord.

Adyavocha dadhivakta prathamo daivyo bhisak | Ahimscha sarvan jam bhyayant sarvascha yatudhanyah |
Let Him intercede on my behalf and speak in my favor, even Rudra, that foremost one, held high in honor by the gods, the physician. Let him annihilate the enemies of mine like scorpions, snakes, and tigers, and the unseen enemies like the Rakshasas, spirits and demons.

Asau yastamro aruna uta babhru sumangalah | You chemam Rudra abhito dikshu shritaha Sahasra sho vaisam heda imahe |
This Sun who is copper-red when he arises, then golden-youllow, this highly auspicious and beneficent one is truly Rudra. These other Rudras who are quartered round about in all directions of this earth, may I ward off their anger by my praise.

Asau yo vasarpati nilagrivo vilohitah | utainam gopa adrushanna drushannu daharyah | Utainam vishva bhutani sa drusto mridayati nah ||
The black-throated Rudra who has assumed the form of the sun that glows red when rising. Him the cowherds, the women carrying water, and all the creatures behold. He, who is seen by all, let Him send happiness to us.

Namo astu nilagrivaya sahasrakshaya midhushe | Atho you asya sattvano ham tebhyo karan namah ||
Let my salutations be to the blue-throated one, who has a thousand eyes. I also bow to his followers.

Pramuncha dhanvanastva mubhayorartni yorjyAm | yascha te hasta isavah para ta bhagavo vapa ||
Bhagavan Rudra, loosen the string from both ends of your bow. Remove out of sight the arrows from your hands.

Avatatya dhanustvam sahasraksha Shatesudhe | Nishirya shalyanam mukha shivo nah sumana bhava ||
You having a thousand eyes, and bearing a hundred quivers, after loosening your bow, kindly blunt the edges of your shafts. Assume your peaceful and auspicious Siva form and become well-intentioned towards us.

Vijyam dhanuh kapardino vishalyo banavam uta | Ane shanna syoushava abhurasya nishangathihi ||
Let the bow of Kapardin, Rudra of the matted locks, be without its string. Let there be no arrows in His quiver. Let His arrows lose their capacity to strike and pierce. Let His scabbard contain little power.

Ya te hetirmidhu stama haste babhuva te dhanuh | Taya sman visvatastva mayakshmaya Paribbhuja ||
You, Oh URW Palladio ITU of blessings, with your weapons and the bow in Your hand, completely protect us.

Namaste astvayudhayana tataya dhrusnave | Ubhabhyam muta te namo bahubhyam tava dhanvane ||
Let there be salutations to your sturdy and potent weapons, and also to both your hands and your bow.

Pari te dhanvano hetir asman vrunaktu visvatah | Atho ya ishudhis tavare asmannidhehi tam ||
Let the arrow of Your bow spare us in all ways. And place your quiver of arrows far away from us.

Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya triupuran-takaya trikalagni kalaya kalaagni Rudraya nilakanthaya mrutyunjayaya sarveshvaraya sadashivaya sriman mahadevaya Namah ||
Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

2nd ANUVAKA

Namo Hiranya bahave senanyou disham ca patayou namo |
Salutations to Lord Rudra with the golden arms, the leader of hosts, to the Lord of the four direction, salutations.

Namo vrukshebhyo harikeshebhyah pashunam patayou namo Namah |
Salutations to the trees tufted with green leaves; salutations to the Lord of the cattle.

saspincharaya tvishimate pathinam patayou namo |
Salutations to Him who is light youllow-red tinged and radiant; to the Lord of the pathways, salutations.

Namo babhlu shaya vivyadhinen nanam Patayou namo |
Salutations to Him who rides on the bull, to him who has the power to pierce all things, to the Lord of food, salutations.

Namo harike shayopavitine pustanam patayou namo |
Salutations to Him who is always black-haired, who wears the yajnopavita (sacred thread); to him the Lord of the sleek, salutations.

Namo bhavasya hetyai jagatam patayou namo |
Salutations to Him the instrument that destroys Samsara (Ignorance); to the Lord of all the worlds, salutations.

Namo Rudrayata ta vine kshetranam patayou namo namah |
Salutations to Him who protects the world by the might of His drawn bow, to Rudra the destroyour of all miseries; to the Lord of the fields and sacred places, salutations.

Suta yahantyaya vananam patayou namo |
Salutations to the charioteer, He who cannot be overcome and slain. Salutations to the Lord of the forests.

Namo rohitaya stha patayou vrikshanam patayou namah |
Salutations to the red One, the Lord; to the Lord of trees, salutations.

Namo mantrine vanijaya kakshanam patayou namah |
Salutations to the counselor of assemblies, the chief of traders, to the Lord of dense impenetrable clumps and clusters of thickets, salutations.

Namo bhuvantayou varivaskrutayau shadhinam patayou namo |
Salutations to Him who has created the world and spread it broad, the creator of riches and lover of those who are devoted to Him; to the Lord of all vegetation, salutations.

Nama ucchair ghoshaya krandayate pattinam patayou namo |
Salutations to Him of the fearsome war cry, who causes His enemies to weep. To the leader of the foot-soldiers, salutations.

Namah krutsnavitaya dhanvate satvanam patayou namah |
Salutations to Him who surrounds His enemies completely, and cuts off their retreat by running swiftly after the retreating stragglers; to the protector of the good who have taken refuge under Him, salutations.

Concept of time in Hiduism

Cyclical Time

The passage of 'linear' time has brought us where we are today. But Hinduism views the concept of time in a different way, and there is a cosmic perspective to it. Hindus believe the process of creation moves in cycles and that each cycle has four great epochs of time, namely Satya Yuga, Treta Yuga, Dwapar Yuga and Kali Yuga. And because the process of creation is cyclical and never ending, it "begins to end and ends to begin".


Time is God

According to the Hindu theory of creation, time (Sanskrit 'kal') is a manifestation of God. Creation begins when God makes his energies active and ends when he withdraws all his energies into a state of inactivity. God is timeless, for time is relative and ceases to exist in the Absolute. The past, the present and the future coexist in him simultaneously.

Kalachakra: The Cycle of Time

God creates the cycle of time, called Kalachakra, in order to create divisions and movements of life and sustain the worlds in periodic time frames. God also uses time to create the 'illusions' of life and death. It is time, which is accountable for old age, death and dying of his creations. When we overcome time, we become immortal. Death is not the end of the line, but a gateway to the next cycle, to birth. This is also true of the universe itself and akin to the cyclic patterns in the rhythms of nature.

Saraswati Mantra

Mantra for Goddess Saraswati

An invocation to Goddess Saraswati is as follows - she who holds the (musical instrument) veena in her hands and opens the channels of learning for her disciples. Saraswati is also revered as the Goddess of music and creative (particularly, the spoken) arts.
Goddess Saraswati with veena

yaa kundendu tushhaar haara dhavalaa yaa shubhravastraavR^itaa .
yA vINaavarada.nDa ma.nDitakaraa yaa shvetapadmaasanaa .



yakundendu saraswati mantra in sanskrit
Salutations to the supreme Goddess Saraswati...whose face is fair as a jasmine flower, luminiscient like the moon and delicate as a snow flake ; who is dressed in brilliant white (shubhra-) garments (vastraA-). She holds the musical instrument (vINA-) in her hands to bestow boons (varada.nDa-) to her disciples as she sits on her white (shveta-) lotus (padma-) throne

Agamas

The Agamas
Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples, etc. All the Agamas treat of (i) Jnana or Knowledge, (ii) Yoga or Concentration, (iii) Kriya or Esoteric Ritual and (iv) Charya or Exoteric Worship. They also give elaborate details about ontology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals, etc.

The Agamas are divided into three sections: The Vaishnava, the Saiva and the Sakta. The three chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi.

The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative.

THE VAISHNAVA AGAMAS

The Vaishnava Agamas are of four kinds: the Vaikhanasa, Pancharatra, Pratishthasara and Vijnanalalita. The Brahma, Saiva Kaumara, Vasishtha, Kapila, Gautamiya and the Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi-Parva of the Mahabharata is the earliest source of information about the Pancharatras.

Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Lord Vishnu Himself. Narada-Pancharatra says: "Everything from Brahma to a blade of grass is Lord Krishna." This corresponds to the Upanishadic declaration: "All this is, verily, Brahman-Sarvam Khalvidam Brahma."

There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones.

THE SAIVA AGAMAS

The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism. The Southern Saivism, i.e., Saiva Siddhanta and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas. Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas. They are suitable to this age, Kali Yoga. They are open to all castes and both the sexes.

THE SAKTA AGAMAS

There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works. The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Saktism is really a supplement to Saivism.

Kashmir Shaivism - Hindupedia, the Hindu Encyclopedia

Kashmir Shaivism - Hindupedia, the Hindu Encyclopedia

Introduction to Purusha Suktam

Where is the Purusha Suktam in the Vedas?

Hindu religious sources are classified as ``Sruti'' or ``smRti''. Sruti -- that which is heard -- is of the nature of divine revelation. We believe that the Vedas, hymns composed by seers and sages beginning as best as we can date them in 3000 BC, were sung under divine inspiration. This is why they are Sruti. These sages ``heard'' them as the voice of the Divine.

Only two bodies of hymns are recognized as divinely composed. One being the Vedas, and the other, the Thiruvaaymozhi of Kaari Maaran Sadagopan, or Sri Nammaazhvaar, which are recognized as equivalent to the 4 Vedas in the Ubhaya Vedanta school, the Sri Vaishnava tradition. The six compositions of Kaliyan Neelan, or Sri Thirumangai Aazhvaar, are recognized as the 6 vedAngas.

[Note: ubhaya vedAnta refers to the twofold vedAnta, seen through the two eyes of the Sanskrit Upanishads and the Tamil Divya Prabandham. They are of paramount and equal authority to Sri Vaishnavas.]
SmRti is that which is remembered, and includes a large part of the commentary of the Vedas, different Puranas, epics, and other sources.

The Purusha Suktam is one of the Pancha Suktams of the Sri Vaishnava sampradaya or tradition. The other four are the Narayana Suktam, Sri Suktam, Bhu Suktam, and the Nila Suktam.

The Purusha Suktam is seen earliest in the Rg Veda, as the 90th Suktam of its 10th mandalam, with 16 mantrams. Later, it is seen in the Vajasaneyi Samhita of the Shukla Yajur Vedam, the Taittriya Aranyaka of the Krishna Yajur Vedam, the Sama Veda, and the Atharvana Veda, with some modifications and redactions.

In South India, the Purusha Suktam, Vishnu Suktam, Sri Suktam, and Narayana Suktam are generally chanted together in paarayanam.

The Sri Rudram, Purusha Suktam, Upanishads, the Gita, and the Vishnu Sahasra Naamam are also recommended for daily paarayanam - chanting.

Since the Purusha Suktam is seen in all Vedas, it is cited as the essence of all Srutis by Veda Vyasa in the Mahabharata. Saunaka, Apastamba, and Bodhayana have also written concerning the use of the Purusha Suktam.

Twelve Names of Ganesha

1. Pranamya Shirasa Devam Gauriputram Vinaayakam
Bhakataavaasam Smare Nityam Aayuh Kaamartha Siddhaye
Meaning:Every day, I bow down to that Lord, the son of Gowri, the Lord who lives in the heart of
the devotees, blessing them always with good health and prosperity.
2. Prathamam Vakratundam Cha Ekadantam Dviteeyakam
Thriteeyam Krishna Pingaaksham Gajavaktram Chaturthakam
Meaning: Starting from here, the twelve names of Ganesha are mentioned and he is worshipped
in those different forms. The first as the Lord with the curved trunk; second, as the one with
only one tusk, third, as the one with black (red/brown) eyes, fourth, as the one with giant
structure.
3. Lambodaram Panchamaam Cha Shashtam Vikatameva Cha
Saptamam Vighnaraajendram Dhoomravarnam Tathaashtamam
Meaning: Fifth, as the one with a big (long) stomach, six, as the one with a huge body, Seven, as
the remover of obstacles, eight, as the one with smoke gray color
4. Navamam Phaalachandram Cha Dasamam Tu Vinaayakam
Ekaadasam Ganapatim Dvaadasam Tu Gajaananam
Meaning: Ninth, as the one with moon on the front of His head, tenth, as the foremost leader,
eleventh, as the leader of the ganas, twelfth, as the one with elephant face.
5. Dvaadasaitaani Naamaani Trisandhyam Yah Pathernnarah
Na Cha Vighna Bhayam Tasya Sarva Siddhikaram Prabho
Meaning: Any person, who remembers these twelve names of Ganesha, three times in a day,
will have all their obstacles and fear removed and will attain success.

Philosophical Implications

The philosophical implications of quantum theory that involve reality creation are becoming more popular in the collective consciousness. The collapse of the wave function alludes to the creation of reality by mind; the non-local interconnection of quantum linked particles hints at a basic oneness of all things; the multi-dimensions needed for quantum theory hint that there is much more than just this three dimensional world we experience; and the uncertainty principle helps us understand that nothing is deterministic.

Wave function collapse refers to the process where quantum probabilities represented as an energetic wave function are collapsed by the consciousness of an observer. This happens on an individual level and also on a collective level through the collective consciousness of humanity. It happens on a very small scale involving single electrons and on very large scales involving the planetary body. It also happens on small time scales of fractions of seconds to large time scales of many centuries. When dealing with macroscopic human planetary reality creation we first decide whether we want to create heaven or hell on earth. If we choose to create heaven on earth the most important components are raising the collective consciousness of humanity, improving the quality of thought and emotion and increasing individuals freedom of will. Each human being is an equal holographic fragment of the larger wave function probability. Unfortunately our present powers that be seem more inclined to restrict a persons freedom of will and thus control thought and emotion in a negative direction of reality creation.
What we normally call as divine intervention. Does this really exist? I think very fact that mind wants to seek help and the solution is within the very process of thinking. This astute guidance is sharpened if you recite and imbibe the power of Vedic Chanting.

Creation the Vedic view

Kṛṣṇa is the Source of All Incarnations
(1) "In the beginning the Supreme Lord
assumed, for the creation of the worlds, the form
of the Original Person[: the integrity of the material
realm] composed of the sixteen elements [of
the ten knowing and working senses, the mind and
the five elements] and the cosmic intelligence and
such. (2) Resting in His meditative slumber in that
water, out of the lotus that spread from the lake of
His navel, Brahmā was manifested, the master of
the progenitors in the universe. (3) One believes
the different worlds [as expansions] to be part of
the form of the Fortunate One that constitutes the
excellence of the purest existence. (4) His form
thus seen perfectly has numerous legs, thighs,
arms and faces, with wonderful heads, ears, eyes
and noses, all glowing with garlands and dresses.
(5) This source of the multifarious incarnations is
the imperishable seed from which the plenary portions
and portions thereof, the gods, the human
beings and the animals, originate.

The above text is taken from Shrimad Bhagavatam. In my opinion,it describes the creation theory as subjective matter. What extra knowledge we learn from Atharva Shirsha? Then it requires to go into the objective methodology which is the main expansive extension of knowledge in Vedas.Ganesha is the source of innovation objectively and therefore assumes the wisdom of creation. The iconic visualization is more apt in these circumstances.

Visualization Of Atharva Sheersha

One need to take contextual meaning of the previous two of my blogs.What do they suggest and inspire us to think? All the the slokas in Vedas and Upanishads are highly coded. It is natural that if it is attempted to decode enormous amount of criticism is heaped and difficult to overcome.The vast repository of knowledge makes it more complicated. Some kind of conceptualization is required which may be out of context.Nevertheless,we must give scope for this visualization.
First of all, Ganesha is described to have four arms,twisted tusk, rotund-um of belly,sitting on a tiny mouse with fan like earlobes protruding.If we put all of them in a line and strap with a serpent we get a figurine three dimensionally oriented. But four arms and earlobes suggest that it is indeed placed in tetrahedral configuration to give it utmost stability.Three sides are visible and one side is in rear whichever way you look at it.Reference to Muladhara of Kundalini Mudra is available.If a vector is introduced through the center of this figurine,it assumes free rotational movement around its axis. From this enormous formulations and mathematical derivations are possible and exact calculation of places of zero, pi and concept of infinity are some of the possibilities.

Atharva Rishi

Ek Dantaya Vid Mahe
Vakratundaya Dhimahi
Tanno Danti Prachodayat || 8 ||

Ek Dantam Chatur Hastam
Pashmam Kusha Dharinam
Radanch Vardam Hastair
Bhibhraanum mushaka-dhvajam
Raktam Lambodaram Shoorpakarnakam
Rakta Vasasamam
Rakta Gandhanu Liptangam
Rakta Pushpaihi supujitam
Bhaktanu Kampinam Devam
Jagat Kaaarana machutam
Avir Bhutamcha Shrustyado,
Prakrute Purushatparam
Evam Dhayayati Yo Nityam,
Sa Yogi Yoginam Varah || 9 ||

Namo Vrat Pataye, Namo Ganapataye
Namah Pramatha patye,
Namste astulambodaraya Ekdantaaya
Vighna Nashine Shiv Sutaya
Shri Varad Murtiye Namah || 10 ||


Let us hear only good with our ears,
See only good with our eyes,
And with the help of these senses,
Spend our whole life serving you;
Lord Indra is our protector,
Lord Pusha (Sun) is our benefactor,
May Garuda be auspicious for us,
And may Devguru grant us success,
Let there be peace everywhere
Now I shall utter the Ganesh Atharvashirshya

Ganesha, the Lord of the Devaganas,
You are the first form of the Bramhatatva to arise
You have alone created this entire universe
You alone can sustain this universe
You alone can destroy this universe
You are the all conquering supreme Lord
Indeed, you are the “ATMA” || 1 ||

I take oath upon the three worlds,
That I speak only the Truth

Protect me
Protect the one who describes you
Protect all who hear about you
Protect the giver of this knowledge
Protect the one who receives it
Protect me & my disciples
Protect me from the obstacles
From the east
From the west,
From the north
From the south
Protect me from above & below
Protect me from all directions

You are the constituent of speech
You are Joy & Immortal Consciousness
You are Truth, Mind & Bliss, incomparable
You are none other than divinity
You are knowledge of all types || 4 ||

All the Universes manifest due to you
All the Universes are sustained by you
All the Universes get destroyed in you
All the Universes gets merged into you
You are Earth, Water, Fire, Air & Sky
You are the 4 types of speech & the root source of sound || 5 ||

You are beyond the 3 gunas;
Beyond the 3 bodies;
Beyond the 3 times
Beyond the 3 states of being
You always reside in the “Muladhara” Chakra
You are the trinity of Power
Sages always Meditate for you
You are the Creator, Sustainer, Destroyer,
The Lord of the 3 worlds, Fire, Air, Sun,
Moon, You are all inclusive & all Pervading

Atharva Rishi then gives us the sacred
Ganesh Vidya. The Letter “GA” is to be enunciated, followed by “NA”. This one word Mantra is then given power by saying “OM”. Knowledge in those days was transmitted orally, so to make it simpler, Atharva Rishi presents a simpler form : “GA” is the first part, “Na” is the middle one and “UM” with a ‘bindu’ is at the end. It is said that this Mantra if pronounced properly,
has the power of revealing Lord Ganesh. The sage who receives the Mantra is Ganaka & the Master is “NICHRUD GAYATRI”. The deity is Ganapati. Om ‘GANG’ Ganapati. ” My salutation to you.”

Pray to the single Tusked Lord,
with a bent Trunk
May He grant knowledge to us || 8 ||

The Lord with 1 tusk and 4 hands ;
Upper right hand carrying a binding rope;
Upper left hand holding goad;
Lower left one carrying a broken tusk
The lower right one to bless us,
The mouse on his banner is also his vehicle.
He is blood red in colour; Pot-Bellied;
He has elephant ears & wears red robes
He is smeared with red sandalwood
And is decorated with red flowers
He is eternally blessing his devotees
And has been existing before the Cosmos
He is beyond “PRAKRITI” & “PURUSHA”
One who prays to him, is a Supreme Yogi

Salutations to you Lord of all Deities, Ganas & all beings, the Pot-Bellied one with one tusk who destroys all obstacles, son of Shiva, the divine Lord who grants boons, we bow to you, taking your name ||10||

Ganapati Atharva Sheersha

This verse is a restatement of some of the titles of Ganesha:

Ekadanta - One-tusked one
Lambodara - Big-bellied
Varadaya - Bestower of Boons
Sarvatanaya - Son of Siva
Vighnavina - Destroyer of Obstacles
16. He who studies this Atharva Shira moves towards Brahma. He is always blissful. He is not bound by any obstacles. He is liberated from the five greater and the five lesser sins. Evening meditation destroys the unmeritorious actions of the night. At both evening and morning he is liberated from the bad and he attains Dharma-Artha-Kama and Moksha.
According to John Grimes, the phrase "Atharva Shira" suggests "firmness or singlepointedness of the intellect as directed towards one's realization of the Divine."
(Grimes, p22). Thus, we are told that study of this text leads one to realization of the Divine.
Dharma, Artha, Kama and Moksha are the four legitimate life-goals: Dharma can be translated as 'righteousness' or 'duty'; Artha as prosperity; Kama, as sensual pleasure, and Moksha, as liberation.

17. This Atharva Shira should not be given to those not pupils. If from delusion a person so gives, he is a bad person.

18. He who wants something may accomplish it by 1000 recitations of this. He who sprinkles Ganapati with this becomes eloquent. He who recites this on the 4th day becomes a knower of Vidya. This an Atharva saying "He who moves towards Brahma is never afraid." He who worships with fried grains becomes famous and becomes intelligent. He who worships with sweet-meat (modaka) gains the desired fruit. he who worships with samit and ghee by him all is attained, all is gained by him. He who makes eight Brahmanas understand this becomes like the sun's rays. In a solar eclipse, in a great river, or in front of an image having recited (this) he gets accomplished in the mantra. He becomes liberated from great obstacles. He is freed from great misfortunes.

Place of Zero and Pi

The place-value system, first seen in the 3rd century Bakhshali Manuscript, was clearly in place in his work. While he did not use a symbol for zero, the French mathematician Georges Ifrah argues that knowledge of zero was implicit in Aryabhata's place-value system as a place holder for the powers of ten with null coefficients.
However, Aryabhata did not use the Brahmi numerals. Continuing the Sanskritic tradition from Vedic times, he used letters of the alphabet to denote numbers, expressing quantities, such as the table of sines in a mnemonic form.
Approximation of π :
Aryabhata worked on the approximation for pi (π), and may have come to the conclusion that π is irrational. In the second part of the Aryabhatiyam (gaṇitapāda 10), he writes:
caturadhikam śatamaṣṭaguṇam dvāṣaṣṭistathā sahasrāṇām
ayutadvayaviṣkambhasyāsanno vṛttapariṇāhaḥ.
"Add four to 100, multiply by eight, and then add 62,000. By this rule the circumference of a circle with a diameter of 20,000 can be approached.
This implies that the ratio of the circumference to the diameter is ((4 + 100) × 8 + 62000)/20000 = 62832/20000 = 3.1416, which is accurate to five significant figures.
It is speculated that Aryabhata used the word āsanna (approaching), to mean that not only is this an approximation but that the value is incommensurable (or irrational). If this is correct, it is quite a sophisticated insight, because the irrationality of pi was proved in Europe only in 1761 by Lambert.
After Aryabhatiya was translated into Arabic (c. 820 CE) this approximation was mentioned in Al-Khwarizmi's book on algebra.
There, under the Gupta emperors, 1,000 years before Galileo and Kepler and Newton, Indian thinkers developed a revolutionary idea without which modern science could not exist: the concept of mathematical zero, along with the related system of numerals that is called Arabic but was, in fact, invented here. By the fifth century, an Indian had discovered the earth's axial rotation. Well before the Renaissance re-illuminated Europe, Indian mathematicians had explored the upland realms of quadratic equations and cube roots, had become the first to assign 3.1416 as the value of pi, and had mastered the concept of infinity. Throughout most of history, in fact, Indian science and Indian culture generally matched and at times exceeded anything anywhere else in the world.
The above material is collected from various sources.However the conceptualization comes possibly from various slokas of Ganapati atharva sheersha which will be discussed later in my blog.