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.
Tuesday, June 28, 2011
Thursday, June 23, 2011
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
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
Monday, June 20, 2011
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.
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.
Sunday, June 19, 2011
Tuesday, June 14, 2011
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.
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.
Monday, June 13, 2011
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.
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.
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