Saturday, April 11, 2015
Power of Mantra and Yantra
The power of Mantras and Yantras
The word ‘mantra’ is Sanskrit and it means sacred syllable(s) or sacred word(s). Across the literature, mantras are described as vibrational formulas that are recited silently within, spoken, or sung outwardly. There are mantras in Sanskrit as well as in many other Asian languages. The word OM is a mantra unto itself and perhaps the most well-known of them all.
Indigenous tribes around the globe have been known to formulate sacred syllables and words. Shamans and holy men have used these for centuries in Native American cultures as did the Polynesian people, the Australian aborigines and the Mayans and Incas.
A mantra is a precise sound, a frequency that conveys a directive into our sub-consciousness. Mantras are invoked towards the delivery of very specific results and are repeated a certain number of times. These specific results could include healing, fertility, the creation of abundance, etc. Mantras are used to open the heart and the mind and to aid in accessing and entering into a state of greater awareness. They are perfect tools for reaching a meditative state.
Some mantras may be prayer while others can be powerful and invoke commands or demands.
Because mantras are precise sound vibrations that produce geometric patterns, it is imperative that they be recited correctly with the appropriate intonation and pronunciation.
The geometry or visual pattern of a sound vibration containing a particular information code is called a ‘yantra’. A yantra is a sacred diagram that transmits subtle information of mystical significance to the one who looks at it. Like a mantra, each yantra embodies a very particular meaning, opening inner awareness and receptivity to the information that the yantra expresses. Very often, Buddhist monks and other spiritual practitioners focus on a yantra or mandala while meditating.
The Gayatri Yantra is specific to the Gayatri Mantra and transmits a subtle language encoded in the Gayatri’s potential. Every curve, every line and even the number of lines convey meaning.
While meditating and chanting the Gayatri Mantra, it can be useful to the practitioner to have the Gayatri Yantra in front as a point of focus.
Indigenous tribes around the globe have been known to formulate sacred syllables and words. Shamans and holy men have used these for centuries in Native American cultures as did the Polynesian people, the Australian aborigines and the Mayans and Incas.
A mantra is a precise sound, a frequency that conveys a directive into our sub-consciousness. Mantras are invoked towards the delivery of very specific results and are repeated a certain number of times. These specific results could include healing, fertility, the creation of abundance, etc. Mantras are used to open the heart and the mind and to aid in accessing and entering into a state of greater awareness. They are perfect tools for reaching a meditative state.
Some mantras may be prayer while others can be powerful and invoke commands or demands.
Because mantras are precise sound vibrations that produce geometric patterns, it is imperative that they be recited correctly with the appropriate intonation and pronunciation.
The geometry or visual pattern of a sound vibration containing a particular information code is called a ‘yantra’. A yantra is a sacred diagram that transmits subtle information of mystical significance to the one who looks at it. Like a mantra, each yantra embodies a very particular meaning, opening inner awareness and receptivity to the information that the yantra expresses. Very often, Buddhist monks and other spiritual practitioners focus on a yantra or mandala while meditating.
The Gayatri Yantra is specific to the Gayatri Mantra and transmits a subtle language encoded in the Gayatri’s potential. Every curve, every line and even the number of lines convey meaning.
While meditating and chanting the Gayatri Mantra, it can be useful to the practitioner to have the Gayatri Yantra in front as a point of focus.
KAUL TANTRA(Kaulism) ;The Matsyendranath’s cult
The Nāth order is traditionally associated with
the practice of yoga and → Tantra, certain varieties
of which are said to have originated from their
first gurus, Matsyendra and Goraksa, but today ̣
few pursue . Despite their
founder’s reputation as its first teacher, almost no
Nāths practice Hatha Yoga (see ̣ → Yoga). The initiatory,
funereal, and other important rituals of
the order are tantric, with the goddess Bālā/
Tripurāsundarī being the focus
of worship, but for many ascetic Nāths, their daily
religious observance consists of living a renunciate
life and worshipping the order’s deities and
gurus in a manner consistent with typical North
Indian → bhakti.
Matsyendranath is associated
with both the Pūrvāmnāya and Paścimāmnāya
(“Eastern” and “Western”) transmissions of Kaula
Tantra, as well as their later southern variant
Nath Sampradaya_ Nāth Sampradāya 5
known as Śāmbhava, and a variety of texts associated
with these traditions are attributed to him.
He is mentioned in → Abhinavagupta’s approximately
1000 CE Tantrāloka as a Siddha by
the name of Macchanda whose consort is called
Kuṅkuṇāmbā (“The Goddess from the Konkan”).
This and the provenance of the texts of the cults
associated with him (see below) indicate that
Matsyendra lived in southern India, probably the
Deccan, in the 9th to 10th centuries. He is said to
have reformed the practices of the Kula, which
were associated with → yoginīs living in cremation
grounds thirsty for blood and other bodily fluids,
into the slightly tamer practices of Kaulism Matsyendra’s cult, as evinced
by the 13th-century Matsyendrasaṃhitā, still
involved sexual and other unorthodox practices.
Nāth tradition and legends found in a number of
texts including the Matsyendrasaṃhitā and the
early 15th-century Maithili Goraksavijaya ̣ maintain
that Matsyendra’s disciple Goraksa further ̣
reformed Matsyendra’s licentious ways, rescuing
him from ensnarement in the land of women.
9 NATHS, 12 PANTHS OF NATH SAMPRDAY
9 NATHS
Mannathi,
Rawal ke
Paav panthaagal panthi.
Jyoti sworup (light) Aadi Nath
Parbati sworup (earth) Udaya Nath
Brahma sworup (water) Satya Nath
Bishnu sworup (power) Santosh Nath
Sesh sworup (air) Aachal-Aachambhey Nah
Ganesh sworup (gajahasti) Gaja-Kanthad Nath
Chandrama sworup (vegetation) Siddha Chaurangi Nath
Maya sworup (fish) DaDa Matsendrya Nath
Shiva sworup (child) Gorakshya Nath
Parbati sworup (earth) Udaya Nath
Brahma sworup (water) Satya Nath
Bishnu sworup (power) Santosh Nath
Sesh sworup (air) Aachal-Aachambhey Nah
Ganesh sworup (gajahasti) Gaja-Kanthad Nath
Chandrama sworup (vegetation) Siddha Chaurangi Nath
Maya sworup (fish) DaDa Matsendrya Nath
Shiva sworup (child) Gorakshya Nath
12 PANTHS
Satya nath
Dharam nath
Daria nath,
Ayi Panthi,
Vairaag ke
Ram ke,
Kapilani,
Ganga nathiDharam nath
Daria nath,
Ayi Panthi,
Vairaag ke
Ram ke,
Kapilani,
Mannathi,
Rawal ke
Paav panthaagal panthi.
RIG VEDA ( THE FIRST BOOK )
RIG VEDA - THE FIRST BOOK
HYMN I. Agni.
1 I Laud Agni, the chosen Priest, God, minister of sacrifice, The hotar, lavishest of wealth.
2 Worthy is Agni to be praised by living as by ancient seers. He shall bring. hitherward the Gods.
3 Through Agni man obtaineth wealth, yea, plenty waxing day by day, Most rich in heroes, glorious.
4 Agni, the perfect sacrifice which thou encompassest about Verily goeth to the Gods.
5 May Agni, sapient-minded Priest, truthful, most gloriously great, The God, come hither with the Gods.
6 Whatever blessing, Agni, thou wilt grant unto thy worshipper, That, Angiras, is indeed thy truth.
7 To thee, dispeller of the night, O Agni, day by day with prayer Bringing thee reverence, we come
8 Ruler of sacrifices, guard of Law eternal, radiant One, Increasing in thine own abode.
9 Be to us easy of approach, even as a father to his son: Agni, be with us for our weal.
HYMN II. Vayu.
1 BEAUTIFUL Vayu, come, for thee these Soma drops have been prepared: Drink of them, hearken to our call.
2 Knowing the days, with Soma juice poured forth, the singers glorify Thee, Vayu, with their hymns of praise.
3 Vayu, thy penetrating stream goes forth unto the worshipper, Far-spreading for the Soma draught.
4 These, Indra-Vayu, have been shed; come for our offered dainties' sake: The drops are yearning for you both.
5 Well do ye mark libations, ye Vayu and Indra, rich in spoil So come ye swiftly hitherward.
6 Vayu and Indra, come to what the Soma. presser hath prepared: Soon, Heroes, thus I make my prayer.
7 Mitra, of holy strength, I call, and foe-destroying Varuna, Who make the oil-fed rite complete.
8 Mitra and Varuna, through Law, lovers and cherishers of Law, Have ye obtained your might power
9 Our Sages, Mitra-Varuna, wide dominion, strong by birth, Vouchsafe us strength that worketh well.
HYMN I. Agni.
1 I Laud Agni, the chosen Priest, God, minister of sacrifice, The hotar, lavishest of wealth.
2 Worthy is Agni to be praised by living as by ancient seers. He shall bring. hitherward the Gods.
3 Through Agni man obtaineth wealth, yea, plenty waxing day by day, Most rich in heroes, glorious.
4 Agni, the perfect sacrifice which thou encompassest about Verily goeth to the Gods.
5 May Agni, sapient-minded Priest, truthful, most gloriously great, The God, come hither with the Gods.
6 Whatever blessing, Agni, thou wilt grant unto thy worshipper, That, Angiras, is indeed thy truth.
7 To thee, dispeller of the night, O Agni, day by day with prayer Bringing thee reverence, we come
8 Ruler of sacrifices, guard of Law eternal, radiant One, Increasing in thine own abode.
9 Be to us easy of approach, even as a father to his son: Agni, be with us for our weal.
HYMN II. Vayu.
1 BEAUTIFUL Vayu, come, for thee these Soma drops have been prepared: Drink of them, hearken to our call.
2 Knowing the days, with Soma juice poured forth, the singers glorify Thee, Vayu, with their hymns of praise.
3 Vayu, thy penetrating stream goes forth unto the worshipper, Far-spreading for the Soma draught.
4 These, Indra-Vayu, have been shed; come for our offered dainties' sake: The drops are yearning for you both.
5 Well do ye mark libations, ye Vayu and Indra, rich in spoil So come ye swiftly hitherward.
6 Vayu and Indra, come to what the Soma. presser hath prepared: Soon, Heroes, thus I make my prayer.
7 Mitra, of holy strength, I call, and foe-destroying Varuna, Who make the oil-fed rite complete.
8 Mitra and Varuna, through Law, lovers and cherishers of Law, Have ye obtained your might power
9 Our Sages, Mitra-Varuna, wide dominion, strong by birth, Vouchsafe us strength that worketh well.
Contribution of Guru Matsyendranath ji in NATH SAMPRADAY
Guru Matsyendranath ji
Nath Siddha
Matsyendranath or the "Fish Lord" is the first Guru of the nine
Naths (Guru of Gorakh nath ji ). Along with Gorakhnath, Matsyendranath is regarded as the founder of the
Nath, Kaula and Kanphata traditions. He initiated the practices of Laya, Hatha
and Raja Yogas. According to
legend, Nath Siddha Matsyendranath was a fisherman from Kamarupa in Assam who
hooked a giant fish and was swallowed alive by it. The fish came to rest on the
ocean floor near a hidden place, which Shiva had chosen to convey his most
secret teaching to his consort Uma. From
within the belly of the fish Nath Siddha Matsyendranath overheard these secret
teachings and received his mantra directly from Shiva, who had no option but to
make Matsyendranath his disciple. Nath Siddha Matsyendranath spent twelve years
perfecting his sadhana living in the belly of the fish until he was eventually
disgorged onto dry land. He had many disciples, the most prominent of which was
Gorakhnath. He was the guru of Gorakshanath, with whom he founded the school of hatha
yoga. He is considered as the author of the Kaulajñānanirṇaya ("Discussion of the Knowledge
Pertaining to the Kaula Tradition"), one of the earliest texts on Hatha Yoga in Sanskrit. He is revered by both Hindus. Matsyendranatha is believed to be the founder of the Nath.
Both Guru Gorakh Nath and Matsyendranatha have contributed a lot in the development of yoga and spiritual
sciences by literature work also with added distinction to the Santan dharma. There
are a number of later Upanishads,the names of whose authors are not available but
which elaborately deal with the yogic concepts and yogic methods as taught by
Matsyendranath,Gorakhnath and other SiddhaYogi teachers. For examples, Ndda-Bindu
Upanishad, Dhydna-Bindu Upanishad, TejoBindu Upanishad, Yoga-Tattwa Upanishad,
Yoga-Chuddmani Upanishad,Yoga-Sikhd Upanishad, Yoga-Kundall Upanishad, Mandala-Brdhmana
Upanishad Sdndilya Upanishad, Jdbdla Upanishady etc. There is one Upanishad, which
is known as Goraksha Upanishad. Ndtha Sutra, Siva Gitd, Avadhuta Gitd,Siva
Samhitd, Suta Samhita, Dattdtreya Samhita, Sdvara Tantra, Gheranda Samhita,
Hatha-Yoga Pradipika, and many such Sanskrit treatises are definitely connected
with the yogi Sampraddya of Gorakhnath, and they are authoritative guide-books for spiritual aspirants in the path of Yoga.Most
of these books give valuable
informations about the philosophical concepts and principles, on which the yogic
methods of discipline are based, but very few of them attach primary importance
to philosophical discussions on controversial topics.....
CONCEPTS OF SIVA SIDDHANTA (SAIVISM )AND ITS GLOBAL ACCEPTANCE
The term Siddhantam was first used by great Saint Tirumular in his great work,Tirumantiram verse 1421.“Having learned all that learned must be.Having practised all yoga that have to be,
They, then, pursue the path of Jnana in graduation sure,
And so pass into the world of Formless Sound beyond;
And there, rid of all impurities,
Envision the Supreme, the Self-created;
They, forsooth, are the Saiva Siddhantis true.
It is stated here that the goal of Saiva Siddhantam is to get rid of all impurities.
There are numerous religions and various philosophies in India and the world. Among them, the Saiva religion and Siddhanta philosophy occupy a prominent place. Saiva Siddhantam philosophy is considered to be one of the most perfect, clearest and cleverest systems of human thought.
They, then, pursue the path of Jnana in graduation sure,
And so pass into the world of Formless Sound beyond;
And there, rid of all impurities,
Envision the Supreme, the Self-created;
They, forsooth, are the Saiva Siddhantis true.
It is stated here that the goal of Saiva Siddhantam is to get rid of all impurities.
There are numerous religions and various philosophies in India and the world. Among them, the Saiva religion and Siddhanta philosophy occupy a prominent place. Saiva Siddhantam philosophy is considered to be one of the most perfect, clearest and cleverest systems of human thought.
Logical
i) Its teaching and doctrines are solely based upon rationalism and are presented in a very convincing manner.
ii) Nothing in it is taken for granted, nor anything is asserted arrogantly, nor any attempt is made to muffle any earnest and inquiring student.
iii) Solved by the application of strict logical methods derived from the keen observations of daily occurrences in life. – We cannot find anything irrational in this enlightening philosophy.
Both Saiva Siddhantam and science maintain a good relationship and mutually support each other. The truths in Saiva Siddhantam are confirmed by modern scientific researchers and discoveries. This philosophy does not advise us to practice anything against nature or interefere with freedom and liberty of people.
There is no place for superstitions and blind faith. Both Saiva Siddhanta and science maintain a good relationship and mutually support each other.
It is the quint essential message of spiritual experience, graciously propounded and propagated by the great saints of Saiva religion, Samayacharyas and Santhanacharyas. This system was formulated not by any ordinary human mortals, not by mere intellectual scholars and speculators and prone to many blemishes.
This is not antagonistic to any other religion or philosophy; it respects the view points of other religionists and embraces them all with a feeling of fellowship and affection of brotherliness.
i) Its teaching and doctrines are solely based upon rationalism and are presented in a very convincing manner.
ii) Nothing in it is taken for granted, nor anything is asserted arrogantly, nor any attempt is made to muffle any earnest and inquiring student.
iii) Solved by the application of strict logical methods derived from the keen observations of daily occurrences in life. – We cannot find anything irrational in this enlightening philosophy.
Both Saiva Siddhantam and science maintain a good relationship and mutually support each other. The truths in Saiva Siddhantam are confirmed by modern scientific researchers and discoveries. This philosophy does not advise us to practice anything against nature or interefere with freedom and liberty of people.
There is no place for superstitions and blind faith. Both Saiva Siddhanta and science maintain a good relationship and mutually support each other.
It is the quint essential message of spiritual experience, graciously propounded and propagated by the great saints of Saiva religion, Samayacharyas and Santhanacharyas. This system was formulated not by any ordinary human mortals, not by mere intellectual scholars and speculators and prone to many blemishes.
This is not antagonistic to any other religion or philosophy; it respects the view points of other religionists and embraces them all with a feeling of fellowship and affection of brotherliness.
Universal
In the name of God and religion, it does not divide or dissect people. The founders and propagators of the Saiva religion and philosophy are broad minded and noble hearted. They taught us that God is LOVE and LOVE is God – ANBE SIVAM. - Thennadudaiya Sivane potri; Ennattavarkkum iraiva potri
The proclaimation of Saint Sundarar,Appalukkum adisarnthar; adiyarkum adiyen....The profound comment of Sekkilar on that sacred line of Sundarar, would indisputably uphold the the universality of Saiva religion and philosophy.
Saivism is a living and popular faith followed by more than 250 million people around the world today but its traditional bases are in India, particularly in South India. But historical fact shows that Sivalinga worship goes back to the period of Indus civilization 2500 B.C and even beyond.
In the name of God and religion, it does not divide or dissect people. The founders and propagators of the Saiva religion and philosophy are broad minded and noble hearted. They taught us that God is LOVE and LOVE is God – ANBE SIVAM. - Thennadudaiya Sivane potri; Ennattavarkkum iraiva potri
The proclaimation of Saint Sundarar,Appalukkum adisarnthar; adiyarkum adiyen....The profound comment of Sekkilar on that sacred line of Sundarar, would indisputably uphold the the universality of Saiva religion and philosophy.
Saivism is a living and popular faith followed by more than 250 million people around the world today but its traditional bases are in India, particularly in South India. But historical fact shows that Sivalinga worship goes back to the period of Indus civilization 2500 B.C and even beyond.
Practical
Saiva Siddhanta adopts and adapts to, natural tendencies and practical methods. It does not advise us to practice anything against nature. Some religions insisted and compelled people to become monks, even from the childhood. They decried music, dance and other fine arts as well, saying that would tend to induce and stimulate carnal or physical pleasure, animal and sexual passions.
Going to forest, living in caves, keeping nude, hating and avoiding one’s near and dear relatives etc, were taught to be great noble austerities by some religions and philosophies. But Saiva religion does not advocate such crude modes of self modifications. We cannot find any such teachings in Saiva religion and philosophy. It is very liberal, simple and does not go against nature.
Saiva Siddhanta adopts and adapts to, natural tendencies and practical methods. It does not advise us to practice anything against nature. Some religions insisted and compelled people to become monks, even from the childhood. They decried music, dance and other fine arts as well, saying that would tend to induce and stimulate carnal or physical pleasure, animal and sexual passions.
Going to forest, living in caves, keeping nude, hating and avoiding one’s near and dear relatives etc, were taught to be great noble austerities by some religions and philosophies. But Saiva religion does not advocate such crude modes of self modifications. We cannot find any such teachings in Saiva religion and philosophy. It is very liberal, simple and does not go against nature.
Global Acceptance
Day by day Saivite practice is steadily developing and growing. Vinayagar temple in New York, Murugan temple in London, Meenakshi temple in Houston, Siva temple in South Africa and many more have been constructed in recent times. Saiva Siddhanta philosophy is gaining ground among enlightened scholars around the world.
The Kauai Adheenam of Hawaii, USA is establishing Saiva Siddhanta Church and many saivite instituitions. Many westerners are voluntarily coming forward to embrace Saiva religion. They gladly smear thiruneer ( vibuthi ) on their foreheads and happily wear rudraksha beads and find solace in becoming Saivite devotees.
Saivism has spread in different and diverse parts of the globe. It is capable of satisfying the numerous needs and requirements of various kinds and several types of men.
Dr Ruth Rayna from Londan says, everything that is mentioned in Siddhanta philosophy is science. But the reason it is not acknowledged by scientist as science because scientists could not understand the poetic language used in Siddhanta term by Siddhanta philosophers.
A Christian priest H.R Hoyzington,the founder of church of South India ( CSI) who has already mastered six languages, came to India from America. After learning Sanskrit and tamil,he made the first English translation of Sivagnana Botham after studying Saiva Siddhantam. His conclusion was, the doctrine and philosophical truth in Saiva Siddhantam can never be found in any Greek or Latin philosophy and made it compulsory for every Christian priest around the world to master this great work of Meykandar. He also made a translation of Sivapragasam by Umapathi Sivachariyar.
Another priest Reverend G.U.Pope translated Thiruvarutpayan and Thiruvasagam to English. He completed his translation of Tirukkural on September 1, 1886. The services of this great soul to Tamil and Saivism defy reckoning by weights and measures.
In his last days he was a mature Saiva Siddhanti, with his faith as ever rooted in Chiristianity. He delivered his last sermon on May 26, 1907.
In forwarding us a copy of his last Sermon preached in Balliol College Chapel on May 26,1907, with all best Christmas wishes, Dr.Pope wrote to us as follows in his Autograph which will interest all Indian lovers of this old Tamil veteran Scholar and Savant.26 Walton Bell Road,Oxford, Dec.25, 1907...My dear friend,In the heart of this my last sermon, lie truths that harmonize with all that is best in Tiruvachagam and
Siva-nyanam(Siva-gnana bodham).I am very old. May the Father bless you and yours.Ever truly your friend G.U.Pope.
Another Checkoslovakian, Dr Kamil V. Zvelebil. He was invited by the Indian Goverment for the 5th World Tamil Conference in Madurai, Tamil Nadu. He was a person who knows the most number of languages in the world. He has mastered 52 languages including Saiva Siddhantam philosophy. In his speech during the conference, he mentioned that Saiva Siddhantam should be ranked among the perfect and cleverest system of human thought.
Meaning of SIDDHANTAM
The term is made of a compound word. It is Siddha and Antam. “Siddha means the establishment of truth. “Antam” means the end. So, Siddhantam means end to the ends, an absolute intellectual finality. The term Saiva Siddhantam is found in Kaamigaagamam 119-120. The term is also found in Thirumantiram -1421 for the first time. Siddhantam is the systematic way of life in Saivism which is called Saiva Siddhantam. The Saiva Siddhanta is the philosophy of Saiva religion which relates to the established conclusion of the ultimate truth in religious matters.
Philosophy, rituals and puranas (mythological stories) form the important aspects of a religion. Similarly in Saivism, rituals strengthens our involment in the religion and help us to evolve spiritually. Puranas help us to understand through stories the Saiva religion and its significance. The Philosophy explains the truth and concept of Saiva religion. Saivam is associated with Sivam. The end of conclusion of a doctrine is Siddhantam. Here it is the conclusion in Sivagamas is called Saiva Siddhantam – End of Vedas is Vedantham and end of Agamas is Agamanthan or well known as Siddhantam.
Day by day Saivite practice is steadily developing and growing. Vinayagar temple in New York, Murugan temple in London, Meenakshi temple in Houston, Siva temple in South Africa and many more have been constructed in recent times. Saiva Siddhanta philosophy is gaining ground among enlightened scholars around the world.
The Kauai Adheenam of Hawaii, USA is establishing Saiva Siddhanta Church and many saivite instituitions. Many westerners are voluntarily coming forward to embrace Saiva religion. They gladly smear thiruneer ( vibuthi ) on their foreheads and happily wear rudraksha beads and find solace in becoming Saivite devotees.
Saivism has spread in different and diverse parts of the globe. It is capable of satisfying the numerous needs and requirements of various kinds and several types of men.
Dr Ruth Rayna from Londan says, everything that is mentioned in Siddhanta philosophy is science. But the reason it is not acknowledged by scientist as science because scientists could not understand the poetic language used in Siddhanta term by Siddhanta philosophers.
A Christian priest H.R Hoyzington,the founder of church of South India ( CSI) who has already mastered six languages, came to India from America. After learning Sanskrit and tamil,he made the first English translation of Sivagnana Botham after studying Saiva Siddhantam. His conclusion was, the doctrine and philosophical truth in Saiva Siddhantam can never be found in any Greek or Latin philosophy and made it compulsory for every Christian priest around the world to master this great work of Meykandar. He also made a translation of Sivapragasam by Umapathi Sivachariyar.
Another priest Reverend G.U.Pope translated Thiruvarutpayan and Thiruvasagam to English. He completed his translation of Tirukkural on September 1, 1886. The services of this great soul to Tamil and Saivism defy reckoning by weights and measures.
In his last days he was a mature Saiva Siddhanti, with his faith as ever rooted in Chiristianity. He delivered his last sermon on May 26, 1907.
In forwarding us a copy of his last Sermon preached in Balliol College Chapel on May 26,1907, with all best Christmas wishes, Dr.Pope wrote to us as follows in his Autograph which will interest all Indian lovers of this old Tamil veteran Scholar and Savant.26 Walton Bell Road,Oxford, Dec.25, 1907...My dear friend,In the heart of this my last sermon, lie truths that harmonize with all that is best in Tiruvachagam and
Siva-nyanam(Siva-gnana bodham).I am very old. May the Father bless you and yours.Ever truly your friend G.U.Pope.
Another Checkoslovakian, Dr Kamil V. Zvelebil. He was invited by the Indian Goverment for the 5th World Tamil Conference in Madurai, Tamil Nadu. He was a person who knows the most number of languages in the world. He has mastered 52 languages including Saiva Siddhantam philosophy. In his speech during the conference, he mentioned that Saiva Siddhantam should be ranked among the perfect and cleverest system of human thought.
Meaning of SIDDHANTAM
The term is made of a compound word. It is Siddha and Antam. “Siddha means the establishment of truth. “Antam” means the end. So, Siddhantam means end to the ends, an absolute intellectual finality. The term Saiva Siddhantam is found in Kaamigaagamam 119-120. The term is also found in Thirumantiram -1421 for the first time. Siddhantam is the systematic way of life in Saivism which is called Saiva Siddhantam. The Saiva Siddhanta is the philosophy of Saiva religion which relates to the established conclusion of the ultimate truth in religious matters.
Philosophy, rituals and puranas (mythological stories) form the important aspects of a religion. Similarly in Saivism, rituals strengthens our involment in the religion and help us to evolve spiritually. Puranas help us to understand through stories the Saiva religion and its significance. The Philosophy explains the truth and concept of Saiva religion. Saivam is associated with Sivam. The end of conclusion of a doctrine is Siddhantam. Here it is the conclusion in Sivagamas is called Saiva Siddhantam – End of Vedas is Vedantham and end of Agamas is Agamanthan or well known as Siddhantam.
Friday, April 10, 2015
Badrinath Temple ( Uttarakhand) ,India.
Badrinath Temple, also called Badrinarayan Temple, is a Hindu templededicated to Vishnu which is situated in the town of Badrinath in Uttarakhand, India. The temple and town form one of the four Char Dham and Chota Char Dham pilgrimage sites. The temple is also one of the 108 Divya Desamsdedicated to Vishnu, who is worshipped as Badrinath—holy shrines for Vaishnavites. It is open for six months every year, between the end of April and the beginning of November, because of extreme weather conditions in theHimalayan region. The temple is located in Garhwal hill tracks in Chamoli district along the banks of Alaknanda River at an elevation of 3,133 m (10,279 ft) above the mean sea level. It is one of the most visited pilgrimage centres of India, having recorded 1,060,000 visits.
The image of the presiding deity worshipped in the temple is a 1 m (3.3 ft) tall, black stone statue of Vishnu in the form of Badrinarayan. The statue is considered by many Hindus to be one of eight swayam vyakta kshetras, or self-manifested statues of Vishnu.http://www.badarikedar.org
Mata Murti Ka Mela, which commemorates the descent of river Ganges on mother earth, is the most prominent festival celebrated in the Badrinath Temple. Although Badrinath is located in North India, the head priest, or Rawal, is traditionally a Nambudiri Brahmin chosen from the South Indian state ofKerala. The temple was included in the Uttar Pradesh state government Act No. 30/1948 as Act no. 16,1939, which later came to be known as Shri Badarinath and Shri Kedarnath Mandir Act. The committee nominated by the state government administers both the temples and has seventeen members on its board.
The temple is mentioned in ancient religious texts like Vishnu Purana andSkanda Purana. It is glorified in the Divya Prabandha, an early medieval Tamilcanon of the Azhwar saints from the 6th–9th centuries AD.
Vedanta and Indian Culture
Spirituality, the Life-centre of Indian CultureIndian civilization is more than five thousand years old. During this long period it produced a unique type of highly advanced and variegated culture. In spite of the innumerable regional, social and linguistic diversities of the country, there has always been a basic unity in Indian culture. Moreover, this culture maintained unbroken continuity from Vedic times to the present day, in spite of countless wars within the country, invasions from outside and two centuries of subjugation by the British. This indestructible unity and unbroken continuity of Indian culture are derived from its deep spiritual foundations.
Swami Vivekananda has pointed out that every civilization or culture has a particular life-centre, a dominant characteristic or trend. According to him the life-centre of Indian culture is spirituality. By spirituality is meant a way of life oriented to the ultimate purpose or goal of life which is the realization of the Supreme Spirit or God.
Unity of Philosophy and Religion in IndiaIndian spirituality is deeply rooted in the ancient philosophical and religious traditions of the land. Philosophy arose in India as an enquiry into the mystery of life and existence. A parallel situation arose in ancient Greece also. But, as Swami Vivekananda pointed out, the Greek philosophers confined their enquiries to the external world, and the method they employed was only speculation, whereas in India philosophical enquiries were carried out in the inner world. Indian sages, called Rishis or ‘seers’, developed special techniques of transcending the senses and the ordinary mind, collectively called Yoga. With the help of these techniques they delved deep into the depths of consciousness and discovered important truths about the true nature of man and the universe.
The sages found that man’s true nature is not the body or the mind, which are ever changing and perishable, but the spirit which is unchanging, immortal, pure consciousness. They called it the Atman. The Atman is man’s true Self, the true knower, the true source of man’s knowledge, happiness and power. The Rishis further found that all individual selves are parts of infinite Consciousness which they called Brahman. Brahman is the ultimate Reality, the ultimate cause of the universe. Ignorance of man’s true nature is the main cause of human suffering and bondage. By gaining correct knowledge of Atman and Brahman it is possible to become free from suffering and bondage and attain a state of immortality, everlasting peace and fulfilment known asMukti.
Religion in ancient India meant a way of life which enabled man to realize his true nature and attain Mukti.
Thus philosophy provided a correct view of Reality, while religion showed the correct way of life; philosophy provided the vision, while religion brought about the fulfilment; philosophy was the theory, and religion was the practice. Thus in ancient India, philosophy and religion complemented each other. In fact, they together constituted a single endeavour, an integral discipline. This integral religious philosophy or philosophical religion was called Vedanta. The term Vedanta comes from the fact that its basic principles constitute the last part or culmination of the ancient scriptures known as the Vedas.
The VedasThe Vedas are the oldest and most authoritative scriptures of Hinduism. All other scriptures are subordinate to them. They were not composed by anybody but were ‘revealed’ to the Rishis; hence they are also called ‘Shruti’, ‘that which is heard’. The earlier part of the Vedas may have been composed between 2000 B.C. and 1000 B.C. There are four Vedas: Rig-veda, Yajur-veda, Sama-veda and Atharva-veda. Each of these has four divisions: Samhita, Brahmana, Aranyaka and Upanishads.
Samhita: This section is a collection of hymns addressed to various deities. Many of these hymns have deep mystical significance.
Brahmana: This portion deals with various rituals and also with moral principles.
Aranyaka: This portion contains various meditations. Some of these meditations are mental recreations of external rituals.
Upanishads: These are the records of the transcendental experiences gained by Rishis by following different contemplative techniques. These experiences are actually revelations about Atman, Brahman and other eternal, universal truths regarding the ultimate Reality.
These eternal truths and principles of the spiritual world, lying scattered in the Upanishads, were brought together and codified by Badarayana in the form of sutras or aphorisms in the 5th century B.C. These sutras known as Brahma Sutras form the foundation of the system of philosophy known as Vedanta-Darshana.
Vedanta
Thus the term Vedanta stands for three inter-related things:
(a) the Upanishads collectively, which form the last and the most important part of the Vedas;
(b) the eternal truths and principles of the spiritual realm;
(c) the system of philosophy based on Brahma Sutras.
(b) the eternal truths and principles of the spiritual realm;
(c) the system of philosophy based on Brahma Sutras.
However, it is mostly in the last sense of Vedanta Darshana (Vedanta Philosophy) that the term Vedanta is commonly used.
In this connection it should be pointed out that five more systems of philosophy arose in India in the early centuries of the Christian era. These are:
1) Mimamsa, founded by Jaimini
2) Vaisheshika, founded by Kanada
3) Nyaya, founded by Gautama
4) Sankhya, founded by Kapila
5) Yoga, founded by Patanjali
These five systems of philosophy always remained confined to small groups of intellectuals. They never became identified with the mainstream religion of the land and, in due course, they ceased to be in vogue. Vedanta alone remained the main philosophy of India from the Vedic period, and Vedanta alone got identified with the religion of the land. As already mentioned, Vedanta is both philosophy and religion. This combined religious and philosophical tradition of India came to be called Sanatana Dharma, “Eternal Religion” and, still later, as Hinduism.http://www.belurmath.org/vedantaindianculture.htm
Guru Gorakshnath, the eternal sage
It is said that seeing Guru Gorakshnath in samadhi, Mata Parvati asked Lord Shiva about the yogi. Lord Shiva stated that it was his own yogic manifestation. He takes incarnation in the form of Goraksha nath to teach & expand the knowledge of yoga whenever people forget about it or whenever yogic beliefs and practices get distorted. Gorakshanath is the founder of the Nath tradition. Goraksh Nath literally means a person who has mastered his indriyas (senses) and has complete control over the five vikritis or negative characteristics in human nature - that is kaam (sexuality), krodh (temper), mad (ego), lobh (greed) and moh (worldly attachment).
By doing so, wants and desires get stabilized, leading to peace and contentment within. He believed that God existed in oneself, the five elements of jal (water), vayu (air), akash (sky), agni (fire) and prithivi (earth), by which the body is made, become a part of the cosmos through meditation and proper conduct.
Guru Gorakshnath Ji had Nav Naths and 84 Siddhas (accomplished beings) as disciples, human forms created by his own yogic powers to spread his message of yoga and meditation to the world. This Nath Sampradaya spread, through the centuries, all over the world.
There are innumerable legends about Guru Gorakshnath, though there are no records of when he was born and where he hails from. He is mentioned with reference to Adi Shankaracharya who lived in the eighth century whereas some believe it to be anytime from 8th century to several centuries later. The Dabistan I Mazahib, the prophet Mohammad is reported as meeting him, Buddha (6th to 7th century), the kings Gopichand and Baratari (8th to 11th century) were disciples, Kabir Das (14th century) mentions Gorakshnath in the Kabir Granthvali and through all the ages. These are the legends where by his existence & references is found in all the ages i.e, Satyuga, TretaYuga,DwaparYuga and Kalyuga. He has traveled widely across the Indian subcontinents, and accounts about him are found in some forms or others several places including Afghanistan, Baluchistan, Punjab, Sind, Uttar Pradesh, Nepal, Assam, Bengal, Maratha, and even Sri Lanka.
No Samadhi (tomb) has ever been found, though the caves where he meditated Goraksh Gufa (now in Nepal), Goraksh Tilla (now in Pakistan), and Girnar, where Guru Gorakshnath's dhooni still exists, (in India) are places of worship.
SATGURU GORAKH NATH JI
गोरक्षनाथ जी
नाथ सम्प्रदाय के प्रवर्तक गोरक्षनाथ जी के बारे में लिखित उल्लेख हमारे पुराणों में भी मिलते है। विभिन्न पुराणों में इससे संबंधित कथाएँ मिलती हैं। इसके साथ ही साथ बहुत सी पारंपरिक कथाएँ और किंवदंतियाँ भी समाज में प्रसारित है। उत्तरप्रदेश, उत्तरांचल, बंगाल, पश्चिमी भारत, सिंध तथा पंजाब में और भारत के बाहर नेपाल में भी ये कथाएँ प्रचलित हैं। ऐसे ही कुछ आख्यानों का वर्णन यहाँ किया जा रहा हैं।
1. गोरक्षनाथ जी के आध्यात्मिक जीवन की शुरूआत से संबंधित कथाएँ विभिन्न स्थानों में पाई जाती हैं। इनके गुरू के संबंध में विभिन्न मान्यताएँ हैं। परंतु सभी मान्यताएँ उनके दो गुरूऑ के होने के बारे में एकमत हैं। ये थे-आदिनाथ और मत्स्येंद्रनाथ। चूंकि गोरक्षनाथ जी के अनुयायी इन्हें एक दैवी पुरूष मानते थे, इसीलिये उन्होनें इनके जन्म स्थान तथा समय के बारे में जानकारी देने से हमेशा इन्कार किया। किंतु गोरक्षनाथ जी के भ्रमण से संबंधित बहुत से कथन उपलब्ध हैं। नेपालवासियों का मानना हैं कि काठमांडु में गोरक्षनाथ का आगमन पंजाब से या कम से कम नेपाल की सीमा के बाहर से ही हुआ था। ऐसी भी मान्यता है कि काठमांडु में पशुपतिनाथ के मंदिर के पास ही उनका निवास था। कहीं-कहीं इन्हें अवध का संत भी माना गया है।
2. नाथ संप्रदाय के कुछ संतो का ये भी मानना है कि संसार के अस्तित्व में आने से पहले उनका संप्रदाय अस्तित्व में था।
इस मान्यता के अनुसार संसार की उत्पत्ति होते समय जब विष्णु कमल से प्रकट हुए थे, तब गोरक्षनाथ जी पटल में थे। भगवान विष्णु जम के विनाश से भयभीत हुए और पटल पर गये और गोरक्षनाथ जी से सहायता मांगी। गोरक्षनाथ जी ने कृपा की और अपनी धूनी में से मुट्ठी भर भभूत देते हुए कहा कि जल के ऊपर इस भभूति का छिड़काव करें, इससे वह संसार की रचना करने में समर्थ होंगे। गोरक्षनाथ जी ने जैसा कहा, वैस ही हुआ और इसके बाद ब्रह्मा, विष्णु और महेश श्री गोर-नाथ जी के प्रथम शिष्य बने।
3. एक मानव-उपदेशक से भी ज्यादा श्री गोरक्षनाथ जी को काल के साधारण नियमों से परे एक ऐसे अवतार के रूप में देखा गया जो विभिन्न कालों में धरती के विभिन्न स्थानों पर प्रकट हुए।
सतयुग में वो लाहौर पार पंजाब के पेशावर में रहे, त्रेतायुग में गोरखपुर में निवास किया, द्वापरयुग में द्वारिका के पार हरभुज में और कलियुग में गोरखपुर के पश्चिमी काठियावाड़ के गोरखमढ़ी(गोरखमंडी) में तीन महीने तक यात्रा की।
4.वर्तमान मान्यता के अनुसार मत्स्येंद्रनाथ को श्री गोरक्षनाथ जी का गुरू कहा जाता है। कबीर गोरक्षनाथ की 'गोरक्षनाथ जी की गोष्ठी ' में उन्होनें अपने आपको मत्स्येंद्रनाथ से पूर्ववर्ती योगी थे, किन्तु अब उन्हें और शिव को एक ही माना जाता है और इस नाम का प्रयोग भगवान शिव अर्थात् सर्वश्रेष्ठ योगी के संप्रदाय को उद्गम के संधान की कोशिश के अंतर्गत किया जाता है।
5. गोरक्षनाथ के करीबी माने जाने वाले मत्स्येंद्रनाथ में मनुष्यों की दिलचस्पी ज्यादा रही हैं। उन्हें नेपाल के शासकों का अधिष्ठाता कुल गुरू माना जाता हैं। उन्हें बौद्ध संत (भिक्षु) भी माना गया है,जिन्होनें आर्यावलिकिटेश्वर के नाम से पदमपवाणि का अवतार लिया। उनके कुछ लीला स्थल नेपाल राज्य से बाहर के भी है और कहा जाता है लि भगवान बुद्ध के निर्देश पर वो नेपाल आये थे। ऐसा माना जाता है कि आर्यावलिकिटेश्वर पद्मपाणि बोधिसत्व ने शिव को योग की शिक्षा दी थी। उनकी आज्ञानुसार घर वापस लौटते समय समुद्र के तट पर शिव पार्वती को इसका ज्ञान दिया था। शिव के कथन के बीच पार्वती को नींद आ गयी, परन्तु मछली (मत्स्य) रूप धारण किये हुये लोकेश्वर ने इसे सुना। बाद में वहीं मत्स्येंद्रनाथ के नाम से जाने गये।
6. एक अन्य मान्यता के अनुसार श्री गोरक्षनाथ के द्वारा आरोपित बारह वर्ष से चले आ रहे सूखे से नेपाल की रक्षा करने के लिये मत्स्येंद्रनाथ को असम के कपोतल पर्वत से बुलाया गया था।
7.एक मान्यता के अनुसार मत्स्येंद्रनाथ को हिंदू परंपरा का अंग माना गया है। सतयुग में उधोधर नामक एक परम सात्विक राजा थे। उनकी मृत्यु के पश्चात् उनका दाह संस्कार किया गया परंतु उनकी नाभि अक्षत रही।
उनके शरीर के उस अनजले अंग को नदी में प्रवाहित कर दिया गया, जिसे एक मछली ने अपना आहार बना लिया। तदोपरांत उसी मछ्ली के उदर से मत्स्येंद्रनाथ का जन्म हुआ। अपने पूर्व जन्म के पुण्य के फल के अनुसार वो इस जन्म में एक महान संत बने।
8.एक और मान्यता के अनुसार एक बार मत्स्येंद्रनाथ लंका गये और वहां की महारानी के प्रति आसक्त हो गये। जब गोरक्षनाथ जी ने अपने गुरु के इस अधोपतन के बारे में सुना तो वह उसकी तलाश मे लंका पहुँचे। उन्होंने मत्स्येंद्रनाथ को राज दरबार में पाया और उनसे जवाब मांगा । मत्स्येंद्रनाथ ने रानी को त्याग दिया,परंतु रानी से उत्पन्न अपने दोनों पुत्रों को साथ ले लिया। वही पुत्र आगे चलकर पारसनाथ और नीमनाथ के नाम से जाने गये,जिन्होंने जैन धर्म की स्थापना की।
9.एक नेपाली मान्यता के अनुसार, मत्स्येंद्रनाथ ने अपनी योग शक्ति के बल पर अपने शरीर का त्याग कर उसे अपने शिष्य गोरक्षनाथ की देखरेख में छोड़ दिया और तुरंत ही मृत्यु को प्राप्त हुए और एक राजा के शरीर में प्रवेश किया। इस अवस्था में मत्स्येंद्रनाथ को लोभ हो आया। भाग्यवश अपने गुरु के शरीर को देखरेख कर रहे गोरक्षनाथ जी उन्हें चेतन अवस्था में वापस लाये और उनके गुरु अपने शरीर में वापस लौट आयें।
10. संत कबीर पंद्रहवीं शताब्दी के भक्त कवि थे। इनके उपदेशों से गुरुनानक भी लाभान्वित हुए थे। संत कबीर को भी गोरक्षनाथ जी का समकालीन माना जाता हैं। "गोरक्षनाथ जी की गोष्ठी " में कबीर और गोरक्षनाथ के शास्त्रार्थ का भी वर्णन है। इस आधार पर इतिहासकर विल्सन गोरक्षनाथ जी को पंद्रहवीं शताब्दी का मानते हैं।
Thursday, April 9, 2015
CONCEPT OF SACRIFICE 'YAJNA' IN VEDAS
CONCEPT OF SACRIFICE ‘YAJNA’
The sacrifice ‘Yajna’ is regarded as an important concept of Vedic philosophy and religion but when we study it in its broader sense, it seems to be a part of Vedic environmental science. Yajurveda and Rigveda describe it as the ‘navel (nucleus) of the whole world. It hints that Yajna is regarded as a source of nourishment and life for the world, just as navel is for the child. Vedas speak highly of ‘Yajna.’ Through it, seers were able to understand the true meaning of the Mantras.All sorts of knowledge was created by Yajna.It is considered as the noblest action. In simple words, Yajna signify the theory of give and take.
The sacrifice simply has three aspects: Dravya (material), Devata (deity) and Dana (giving). When some material is offered to a deity with adoration, then it becomes Yajna. Pleasing deity returns desired material in some different forms to the devotee. This Yajna is going on in the universe since beginning of the creation and almost everywhere for production and, also for keeping maintenance in the world. Even the creation of universe is explained as Yajna in the Purusha Sukta. Thus, the concept of Yajya seems to be a major principle of ancient environmental science. In environment all elements are inter-related, and affect each other. Sun is drawing water from ocean through rays. Earth gets rain from sky and grows plants. Plants produce food for living beings. The whole process of nature is nothing but a sort of Yajna. This is essential for maintenance of environmental constituents.
The view that Yajna cleans atmosphere through its medicinal smoke, and provides longevity, breath, vision etc., is established in Yajurveda.Few scholars have attempted to study the scientific nature of the Veclic Yajnas. Undoubtedly, they have never been simple religious rituals, but have a very minute scientific foundation based on fundamental principles. According to Vedic thought, Yajna is beneficial to both individual and the community. Yajna helps in minimizing air pollution, in increasing crop yield, in protecting plants from diseases, as well as in providing a disease-free, pure and energized environment for all, offering peace and happiness of mind. Moreover, Yajna serves as a bridge between desire and fulfillment.
http://www.hinduwebsite.com/vedicsection/yajna.asp
The sacrifice ‘Yajna’ is regarded as an important concept of Vedic philosophy and religion but when we study it in its broader sense, it seems to be a part of Vedic environmental science. Yajurveda and Rigveda describe it as the ‘navel (nucleus) of the whole world. It hints that Yajna is regarded as a source of nourishment and life for the world, just as navel is for the child. Vedas speak highly of ‘Yajna.’ Through it, seers were able to understand the true meaning of the Mantras.All sorts of knowledge was created by Yajna.It is considered as the noblest action. In simple words, Yajna signify the theory of give and take.
The sacrifice simply has three aspects: Dravya (material), Devata (deity) and Dana (giving). When some material is offered to a deity with adoration, then it becomes Yajna. Pleasing deity returns desired material in some different forms to the devotee. This Yajna is going on in the universe since beginning of the creation and almost everywhere for production and, also for keeping maintenance in the world. Even the creation of universe is explained as Yajna in the Purusha Sukta. Thus, the concept of Yajya seems to be a major principle of ancient environmental science. In environment all elements are inter-related, and affect each other. Sun is drawing water from ocean through rays. Earth gets rain from sky and grows plants. Plants produce food for living beings. The whole process of nature is nothing but a sort of Yajna. This is essential for maintenance of environmental constituents.
The view that Yajna cleans atmosphere through its medicinal smoke, and provides longevity, breath, vision etc., is established in Yajurveda.Few scholars have attempted to study the scientific nature of the Veclic Yajnas. Undoubtedly, they have never been simple religious rituals, but have a very minute scientific foundation based on fundamental principles. According to Vedic thought, Yajna is beneficial to both individual and the community. Yajna helps in minimizing air pollution, in increasing crop yield, in protecting plants from diseases, as well as in providing a disease-free, pure and energized environment for all, offering peace and happiness of mind. Moreover, Yajna serves as a bridge between desire and fulfillment.
http://www.hinduwebsite.com/vedicsection/yajna.asp
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