Spiritual Significance of the Vahanas
by
M.S. Ramesh
(from The Hindu Online , Friday, September 10, 1999 )
Sri Venkateswara with Ubhaya Nachiyars on Sesha Vahanam @
This festival got it name as Lord Brahma was the first to organise the Utsava for Lord Venkateswara. Yet others believe that as Sriman Narayana is Parabrahmam, the Utsava celebrated for that Parabrahmam is known as Brahmotsava.
One of the aspects that lends colour to the festival is the different Vahanas in which the Utsava Vigraha is taken round the four Temple Streets at Tirumala during this nine-day period. There is religious significance attached to each of the Vahanas.
On the morning of the first day, the deity is taken around, seated on the Golden Thiruchchi. Malayappaswami seated in the Thiruchchi signifies the Lakshmipativa aspect and therefore augurs all round prosperity (Sarvamanagala). In the evening the Lord is taken in the Pedda Sesha Vaahana (big Sesha Vaahana). Sesha is the symbol of Gnana Bhakthi, and Vairagya. Adisesha is one of the Nitya Suris, who is ever ready to render different Kainkaryas to the Lord. That is why Poygai Alvar said that when the Lord stands, Adisesha is a pair of sandals, when He walks, he is the umbrella. It is believed that the devotees who have the darshan will be blessed with the opportunity to render service to the Lord.
The Chinna Sesha Vahana (the small Sesha Vahana) is used on the second morning. This signifies the Sesha-Seshee relationship between the Jiva and the Paramatma which is one of the fundamental concepts of Visishtadvaita philosophy.In the evening, the Lord is taken round in a Hamsa Vaahana. Usually, the sages and Jnanis are referred to as Paramahamsas as they also have the capacity to separate Jnana from Ajnana, dispelling our ignorance, leading us to the Jnana Marga for attaining Moksha. It is therefore believed that those who have darshan of the Lord seated on the Hamsa Vaahana will become enlightened souls.
The third day, in the morning, the deity goes round on a Simha Vahana. The lion represents valour. The moment we see the Lord on the Simha Vahana, our mind thinks of the Lord as Narasimha when He rushed to the rescue of Prahlada and destroyed Hiranyakasipu. It is believed that those who have that darshan will be assured that the Lord will get rid of the obstacles and dangers that may be faced by His devotees. In the evening, the deity is taken in a pearl palanquin. This Vahana signifies the Suddha Sattva and Svayamprakasa qualities of Lord Srinivasa. The Suddha Sattva is the quality of Sattva without Rajas and Tamas. As Lord Srinivasa is the Lord of Vaikuntha, the white palanquin denotes this Suddha Sattva quality of the Lord. Similarly, the Svayamprakasatva quality signifies that the Lord is not dependent on other for His glory. As such, all those who have a darshan of the Lord will be reminded of the blemishless Bhakta Vaatsalya Guna and will be blessed with stability of mind, purity of thought while strengthening devotion towards the Lord.
On the fourth day, the Lord is taken in a procession in Kalpa Vriksha. The Kalpa Vriksha is the legendary tree which is capable of fulfilling all the desires and wishes. So, if one catches a glimpses of the Lord, one may rest assured that He will fulfil one's wishes with His Saulabhya guna. It is this aspect of Lord Srinivasa which is reflected in one of the songs of Annamayya when he says, that the Lord residing in the Hills on the banks of Svami Pushkarini Teertha is one who is very generous in fulfilling the request of His devotees. (" Kondalalo Nelakonna Koneti rayuduvadu, Kondalantha varamu guppedivaadu" ). In the evening, it is the turn of the Sarvabhupala Vahana. This vahana signifies that the Lord is the Master of Lila Vibhuti as will as Nitya Vibhuti. It also signifies that He is the sovereign ruler and Protector of the Universe who is responsible for creation, protection, sustenance and dissolution of the Universe. Thus, those who have darshan of the Lord will be blessed with fearless and unshakeable faith in His Saviourship.
On the fifth morning, the Lord is decorated as Mohini, the Divine Damsel and seated in a palanquin, He is taken round. The story of Mohini is well known. When the Milky Ocean was churned, Amrita rose out of it and the Devas and the Asuras wanted to taste it. But the Lord realised that if the Asuras were to taste the Amrita, it would be blessing them with longevity and immortality! The Lord therefore took on the form of Mohini and bewitched the demons. This mysterious power shown by God in influencing the minds of the demons is referred to as Maya. The palanquin with the Lord in Mohini Alamkaram therefore signifies ``Vaishnava Maaa''. This quality of the Lord diverting the attention of the demons by creating an infatuation towards His bewitching form saved the day for the Devas. It is therefore believed that all those who have a darshan will become free from the ``Maya'' of the Lord, i.e Prakriti-bandha.
By worshipping Lakshmipathi on that day, they will attain Moksha and escape the cycle of birth, death and re-birth.In the evening, the deity is taken round in a Garuda Vahana. Garuda is the Divine vehicle of the Lord and is a Nityasuri. He is the embodiment of the Vedas. He is also seen as the banner on the Flag of the Lord (i.e. Dhvaja). Except when the Lord rushed to rescue Gajendra, the King Elephant, on all other occasions, when He saved His devotees, He rode on the back of Garuda only. As such, all those who have a darshan of the Lord seated on the Garuda can rest assured that Lakshmipathi save those in distress.
On the morning of the sixth day, the Lord is seated on Hanumath Vahana. It is believed that anyone who had this darshan will become keenly interested in rendering Kainkaryas to the Lord like Anjaneya himself and will thereby make their lives fruitful (through Daasya).In the evening, the Gaja Vaahana is used. The elephant is a symbol of strength and sharp intellect. It has been the practice in our country that when Pundits, artists or poets are to be honoured, the elephant forms an important part of such celebrations. Did not the Pandyan King seat Perialvar on an elephant and take him on his Vijaya Yatra when he established in the Court of the Pandyan King that Narayana is the Supreme Lord? What is more, all those who have witnessed this Gaja Vahana will be reminded also of the Gajendra of the Bhagavata episode where the Lord rescued the elephant from the jaws of the crocodile. In brief all those who have a darshan of the Lord seated on the Gaja Vahana can rest assured that whatever be the difficulty that faces them, the moment they think of the Lord, He will save them.
Sri Venkateswara with Ubhaya Nachiyars prepared for Thirumnajanam*
On the morning of the seventh day, the Lord is seated on the Surya Prabha Vahana. Vaikuntha, where the Lord resides, is usually described as the central point of Surya Mandala. It is believed that all those who see the Surya Prabha procession will be blessed with enlightenment, and they will be initiated into Bhakthi Marga. In the evening, Chandraprabha Vahana is used. The Moon God is believed to ensure a healthy life. What is more, Sun and Moon are the two eyes of the Lord. The eye representing the Moon with its cool compassion-filled glance, confers peace of mind and removes the heat of the Samsaric existence. Thus, those who have a darshan of the Lord seated on the Chandraprabha can rest assured that the ills of transmigratory existence will be removed and they will be blessed with good health and experience the Aananda of Moksha.
On the morning of the eighth day, the Lord is seated in a Ratha. The Rathotsava has got a tremendous significance. There is a strong belief that whoever has a darshan of the Lord Venkatesavara seated in the Ratha or helps in pulling the chariot is assured of Moksha. That is why it is said: ``Rathastham Kesavam Dristva punar Janmana Vidyate.'' Besides Rathotsava is a symbolic repre- sentation of a great Upanishad Rahasya. As per an Upanishad Mantra, Jeevatma is the rider, body is the chariot, Buddhi (Knowledge) is the Charioteer and mind the reins. An enlightened charioteer should have perfect control over the senses and guide the chariot away from this sorrowful world and lead it towards the ultimate destination: Moksha. The Rathotsava therefore symbolically represents this Upanishad Mantra.
In the evening, the Lord is seated on a horse. It is well known that in the olden days, the kings used to have cavalry as an important part of their armed forces. What is more it is believed that at the end of Kali Yuga, when the Lord manifests in His Tenth Avatara as Kalki to re-establish Dharma, He will ride on a horse. It is therefore believed that all those who get that darshan will be able to spend their time in worshipping the Divine Feet of the Lord and obtain Iha and Para Loka Sukhas.
On the ninth day, in the morning, the deity is taken round the four streets seated in a palanquin. Later, the Choornabisheka, Avabhruta and Chakrasnana rituals take place near the Swami Pushkarini Teertha. In the evening, the Lord is taken round again in the Golden Palanquin (Bangaru Thiruchchi), when, Dhvaja Avarohana takes place, thus bringing the curtain down on the nine-day celebration of Brahmotsavam.
The different Vahanas used for the Deity during the Brahmotsava, highlight the different Kalyanagunas of Lord Venkateswara.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->TILAKA AND NAMASKARA
Tilaka is the mark of red powder or sandalwood paste that is applied on the forehead. It is used by the Hindus. It has become practically a symbol of Hinduism.
To a Hindu the daily bath carries a lot of sanctity. It is a part of his prayer and worship. Immediately after bath the Hindu performs his daily prayer usually in his temple or in his own house. After his prayers is over he takes a little red or sandal powder placed at the feet of Lord and applies it to his forehead. The ladies usually make a round mark and that is called tilaka. Men are more accustomed to use it in the form of straight line. Whatever way these marks are made the Hindu retains it throughout the day.
This practice has significance. The Hindu believes that the purpose of life is to realize the Infinite Reality. This is achieved by reflection and contemplation which he practices in his prayer-room. But he cannot continue his prayer all day long since his duties and obligations compel him to go into the world and work. He therefore leaves his prayers room with the idea of coming back to it after fulfilling his obligations. While leaving he takes a little powder from Lord and applies it to his forehead with an idea to remember that all his actions in the external world are dedicated to the achievement of this supreme goal of Realization. The forehead is the seat of memory. Applying the tilaka on the forehead symbolizes the retention of the memory of the Lord in all his activities. That is to remember upon the Reality in and through his activities throughout the day.
  When a Hindu meets another Hindu the first thing that strikes them both is the mark on the forehead. It constantly reminds each other of the purpose of their existence, their dedication to the realization of the supreme Reality. They confirm this understanding by greeting each other with folded arms. This gesture is called namaskara. The gesture of namaskara is to join two palms together in front of him and bow his head to the joint palms.
   Each palm represents the separate individuality. Each palm supports the five fingers. Similarly, each personality has the five different parts of the personality are called pancha-koshas literally meaning the five sheaths. They are the food sheath (annamaya-kosha), vital-air sheath (pranamaya-kosha), mental sheath (manomaya kosha),
   Intellectual sheath (vignanamaya kosha) and bliss sheath (anandamaya kosha). These five sheaths are supported by the Atman, the supreme Self which is the eternal Reality. The five sheaths are different from individual to individual but the Reality that supports them all is one and the same in all individualities. The truth is declared when the Hindus greet each other with namaskara. The two palms joined together as one indicates that the Reality or Atman in both are one and the same. To this unifying Infinite Atman the Hindu bows in reverence when he does namaskara.
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A very interesting paper .. read on..
http://www.sulekha.com/blogs/blogdisplay.aspx?cid=38748
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Hinduism and Buddhism - different religions?
by:Â Â Nandakumar Chandran on Oct 27 2005 2:26PM in Indology
Hinduism and Buddhism - different religions?
By Nandakumar Chandran
In modern perception today Buddhism is regarded as a religion distinct and apart from Hinduism. It is our view that such an understanding lacks historical validity and is also logically flawed. In the enterprise of clarifying Buddhism's relationship with "Hinduism" we will in the essay below adopt the following strategy:
1. Show the inadequacy of the modern understanding of the word "religion" in representing Indian religious traditions.
2. Understand the historical context of the definition of "Hinduism".
3. Understand the inadequacy of the arguments, which distinguish Buddhism as a religion distinct from "Hinduism".
4. Understand why Buddhism is regarded as a religion distinct from "Hinduism" today.
5. Attempt to understand the true relationship between Buddhism and "Hinduism". <!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Scanned Agamas On-Line
http://www.himalayanacademy.com/resources/books/agamas/
KAUAI, HAWAII, February 9, 2006: HPI and Hinduism Today have launched a modest effort to provide on-line scanned versions of hard-to-find or out-of-print Saiva Agama texts. Available at "source" are Sanskrit versions of Kamika Agama, Uttara Karana Agama and Purva Karana Agama. These are PDF files. We are interested in anyone who has copies of other of the 28 Saiva Agamas, in print or digital form, or even ola leaves, which could be digitized by us as part of a project to provide English translations of the principle Saiva Agamas. Contact ar@hindu.org.
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what EXACTLY is an "agama"??
as an aside, often members post by merely suppling a link to some important article. why not c/p the article itself, specially the important ones - because some day that other web site may close down. it would be better if we had everything here itself - would mean we dont have to depend on others.
[quote=ben_ami,Feb 10 2006, 05:06 AM]
what EXACTLY is an "agama"??
Agama is Tantric scripture where Shiva tells Devi about Dharma. Nigama is Tantric scripture where Devi tells Shiva about Dharma.
There is Vaishnava agama as well.
http://www.srivaishnavan.com/tomcat/agamas.html
Other sites to look for are ramanuja.org and prapatti.org
But avoid "Experienceof festival" or something: That is Christ (as Vishnu) inculturation agama <!--emo&  --><img src='style_emoticons/<#EMO_DIR#>/tongue.gif' border='0' style='vertical-align:middle' alt='tongue.gif' /><!--endemo-->
Ben_Ami: Copyright issues is the operative word - for not posting the entire article. Also, it takes up too much disk space.....
<!--QuoteBegin-k.ram+Feb 10 2006, 06:47 AM-->QUOTE(k.ram @ Feb 10 2006, 06:47 AM)<!--QuoteEBegin-->Ben_Ami: Copyright issues is the operative word - for not posting the entire article. Also, it takes up too much disk space.....
[right][snapback]46547[/snapback][/right]
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i see.
but generally most copywrited webpages allow other FORUMS (not websites) to use their stuff, esp if a link to the original is supplied alongside.
but even if that the problem, i would suggest, that we keep a downloaded copy of some of the most important/relevant webpages we refer to, lest someday the site closes down. alternatively, we could copy-paste articles which we think are most important (as we often do).
<b>Mantras</b>
<i>Prof. S.K. Ramachandra Rao </i>
Among the several approaches to spiritual power, insight and welfare of man, the cult of Mantras is an important one. There has sprung up in this country an elaborate science of Mantras called Mantra Sastra or Mantra Vidya. The science has three major divisions Kerala (also called Misra), Kashmira (called Sattwika) and Ganda (Vama Marga). And it covers not only Vedic Hinduism (with its Saiva, Sakta and Vaishnava sub- divisions) but Jainism and Buddhism also. The science has intimate associations with the practice of cosmograms called Yantra and with the occult rituals known as Tantra.
The Sanskrit expression Mantra is derived from two roots man (to think) and trai (to protect) (Yaska: Nirukta 7.12). The general meaning of the word is that of a device by means of which whatever one thinks and attends to with earnestness will protect him from all ill and evils (mananat tranant). We read in Pingala- mata:
<i>Mananam Vishvavigyanam thraanam sansaarabandhanaath|
Yate: karoti sansidhdo mantra ityuchyate tata: ||
Mananaath traannaashchaiva madroopasyaava bodhanaat |
Mantra ityuchyate samyank madadhishthanata: priye ||</i>
A mantra is usually a formula, a collection of letters (or phonemes) or words with or without meaning. Even when the words are meaningful, it is not the meaning that is as important as the effect its repetition produces. The sounds involved in a mantra are themselves significant for they generate in the individual an unusual mystic power. The mantra is expected to reveal its import or deity to the person who works on it. For a mantra to be effective, therefore, it is prescribed that it must be duly given by a competent master at the most beneficial time, and that it must suit the individualâs temperament, eligibility, needs and capacities. A mantra picked up from books, or casually communicated by another individual will serve no purpose whatever: and indeed it may spell harm and ruin. Hence we read
Guroopadeshto Mantra: |
It becomes a Mantra only when a Guru gives it, otherwise it is a group of letters or words and nothing else.
There are therefore, rules about the constitution of mantra, extraction of a Mantra (mantroddhara), visualizing the import of a Mantra by orderly repetition (purascharana), sacramental rituals connected with a mantra (mantra- samskara), articulation of a mantra (manta- japa), infusing power into the mantra (manta- chaitanya), the aspects or several limbs of the mantra (like Armour or kavacha, heart or hrdaya, weapon or astra, eye or netra), and practice of a mantra (mantra sadhana).
The total number of mantras available in texts (like Mantra Maharnava, Mantramahodhdhi, Mantra Parijata and Mantra Sarvasva) is said to be seven corers. But the devotee, for they suffer from âdisabilitiesâ and âdiseasesâ (which the texts describe as Chinna, ruddha, rakta-hina, paranmukha, sputa, visirna etc). A mantra is said to be like an individual and must go through several sequences before it can become effective; janana (birth), dipana (bringing to light), bodhana (activising), abhisheka (consecration), tarpana (satiations) and aphyayana (completing). The mantra must be given by the Guru who has himself mastered the mantra by continuous practice. Only one who has realized the import or deity of a mantra can give that mantra to others (hence called âmantra dataâ) and when he gives, the mantra is already powerful and full of potentialities.
There are however, some mantras, which are pf proven merit, and they are called Siddha- mantras. One who is earnest and disciplined may use these mantras even when not given by a Guru. Examples are âOm Namo Narayanaâ and âOm Namah Sivayaâ. The famous Gayatri Mantra also belongs to this category. These mantras are generally beneficent to the individual who recites them, but are not calculated to solve ant difficulty or accomplish any desire. They are not, in other words, kamya- Siddha. For a mantra to be effective in a particular context, it must be specifically and individually communicated by a Guru.
The mantras are of different kinds, depending on the number of letters or phonemes (varna) involved in them or the form it assumes. If the mantra has only a single constituent letter or phoneme, it is called pinda; if there are two of them, it is kartari; if three or more but less than nine, it is called a bija; the formula with letters of phonemes whose number ranges from ten to twenty is strictly called a mantra. If the constituent letters are not more than twenty, it becomes a Mala- Mantra. It is more usual, however, to make it only a three-fold division: Mantra, bija- mantra and Mala- mantra. The bija- mantras are said to be effective in the early years if life, while the mantras are useful in middle age and Mala- mantra in old age. Any mantra will become effective in any stage of life, when the practice is doubled.
The mantras are further divided into three groups, on the basis of the form assumed by the mantra, especially when it ends, the mantras are âmasculineâ (pum) when they close with expression like âhumâ or phat (tantric ejaculations which are themselves meaningless but acquire with practice the vigor to ward off evil and misfortune); âfeminineâ (stri), when they end with vaushat or swaha (expression of dedication and the offering of oblations); and neuter (napunsaka or kliba) when they end with Namah (signifying submission and prostrations). These terminal expressions are known as the mantrapallava.
There is also another classification. Some mantras are known as Agneta or Saura (solar, associated with fire), as for instance in the mantras involving expressions like Om (pranava), the sound of ra (repha) and the vocable ha (ha-kara) prominently. All the other mantras are called chandra or saumya. The belief is that the former type of mantras is effective when practiced during daytime, while the latter type tends to deliver goods only when recited when the moon had arisen.
The form a mantra generally assumes involves (1) the name of the deity sought to be realized or visualized (mantra- devata), (2) the relation of the devotee to the deity (indicated by expressions like Namah, swaha, phat, vaushat, etc), and (3) the significant single- lettered seed-syllable from which the deity is supposed to emerge (bijakshara). Each of the gods and goddesses of the pantheon has one or more mantras specific to that god or goddess. They are not only forms of Siva, forms of Vishnu or forms of Sakti, but also subordinate or minor divinities like Hanuman, Ganesa, Virabhadra, Sudarsana and Yogini. The relation is usually that of supplication, seeking aid or protection to overcome or prevent ailment or misfortune. In the case of kamya- mantras it is usual to indicate the desire of the devotee also (like bhayam motaya, vyadhin nivaraya, Kaman sadhaya etc).
As regards the single- lettered mantras Om or Pranava is best known. It is called ekakshara (single-lettered), because it is articulated as such, but in actually it is a composite (kuta) of three units a,u and m, which represent the three Vedas the three deities (Brahma, Vishnu, Siva), the three Gunas (Sattava, Rajas and Tamas), the three values of life (Dharma, Artha and Kara), the three processes (origination, endurance and dissolution) the three centers of individual existence (navel, heart and head) and so on.
A mantra usually begins with Om, for it is said to bestow life to the mantra (jivanam sarvamantranam); when Om occurs also at the end of the mantra, the mantra is known as samputita or enclosed. Several other single- lettered mantras are associated with Om in their form (like Krom, Srom, Haum etc). Om is regarded as the head of any mantra (siras).
There are dictionaries (bija-kosha or bijakshara nighantu), which means make a list of mantras, which are called âseed-syllabusâ (bijaksharas). They are described as âseedâ because each of them is capable of generating the form of a deity when repeated or prescribed, or accomplishing an act desired. The dictionaries also provide information about the deity or act that the see-syllabus signifies:
Im (Vishnu), Hrim (maya-bija, Sakti), Gam (Ganapati), Klim (kama), Ha (Siva), Ra (Agni), Srim (Lakshmi), Aim (Vagdevi), Hsaum (great power), Kshim (eliminating poison), Hum (protection), Glaum (arresting paralyzing), Blum (chasing away), Krom (suppression, goad), Jum (driving out) and so on.
The mantras are either deity-specific or act-specific. Well-known are the mantras of the former deity. Generally the first letter of the deityâs name is transformed into a seed-syllable by adding the anusvara (m) to it; like Gam for Ganapati, Ham for Hanuman, Dum for Durga, Trim for Tripura, Tam for Tara, (Lam for Lakshmi, Dam for Dattatreya) and so on.
The act-specific mantras are again grouped under ânormalâ contexts are the desires of the devotee for health, wealth and happiness (tushti and pushti). Naham, Svaha and Hum are the usual terminal expressions (pallava) in this group. The other context is black magic and witchcraft where harm is intended for the enemy. This is generally known as abhichara, and takes several forms: Killing (marana), driving away (uchhatana), arresting an activity or paralyzing a limb (stambhana) and causing enmity and strife (vidveshana). The terminal expressions in the mantras employed are Hum, Phat, Tha, Vaushat, Ghe Ghe etc.
The one-letter mantras are also employed in ritual placement of deities on the devoteeâs fingers of the hand (kara- nyasa) or limbs of the body (anga-nyasa). Here the basic letter is hra and its conjunctions with the vowels are used: Hram, Hrim, Hrum, Hraim, Hraum and Hrah. The ritual called sakali-karana is worship presupposes such establishment or specific placement (nyasa, vinyasa, viseshana sthapanam) of the prescribed letters (transformed into seed-syllabus) on the tips of fingers (angulyagreshu nyasaksharani) an act, which is called bija-sthapana.
The mantras are known by the number of letters they consist of. A mantra with five letters I called panchakshari (Om Namah Sivaya), with six letters, shadakshari (Gam Ganapataye), with eight letters ashtakshari (Om namo narayanaya), with twelve letters dvadasakshari (Om namo bhagavate vasudevaya). In Purascharana of a mantra, it is prescribed that the mantra is to be repeated as many lakhs of times as there letters in that mantra, if there are five letter, five lakhs of times; if twelve, so many lakhs of times. However, this is not done all at once. The devotee should previously decide the number of times he can possible repeat the mantra every day, and then repeat the mantra so many times (neither more nor less) everyday, until the required number is completed.
It is this Punascharana, which will render the mantra effective. The word means a prior performance, a practice that must be perfected before any act is undertaken. It also suggests that the deity of the mantra will appear before the devotee (puratah). The significant sequence involves five aspects (panchanga), worship (puja), repetition of the mantra (japa), oblations (tarpana), fire-rituals (homa) and feeding the pious Brahmins (brahmana-bhukti). This is meant to compel the deity to bestow his presence and grace mantra that will be practiced. It is said in Kularnava (17,37)
<i>Panchaangopaasaneneshtha devata preetidaananta:|
Purascharati bhaktasya tatpurascharanam priye||
</i>
A mantra without this sequence compared to one who is ill and therefore unfit for any undertaking.
<i>
Vyaadhigrasto yathaa dehi sarvakarmasu na kshama:|
Purascharanaheeno ayam tatha mantropi keertiti:||</i>
The practice of a mantra after this sequence will be effective in two ways. The deity of the mantra will manifest as a personification of the mantra (mantramurti). And the body of the devotee subtly is transformed into the expression of the mantra (mantra- tanu). The deity and the devotee will thus partake of the nature and spirit of the mantra, they meet each other in the mantra.
The philosophy basic to the mantra-lore is given in Sarada- Tilaka-Tantra (1,55-57). The Sabda-brahma which is all-pervasive occurs in the human being as Kundalini in muladhara (basal center of vital consciousness). The desire to create assumes the form of articulation. The primal impulse at the muladhara level is para-vak (transcendental speech). When it reaches the svadhishthana center, it becomes pasyanti; when it goes up to Anahata (heart), it is madhyama. These are articulations, which are subtle and inaudible. But when this urge to express comes into the throat and mouth, it manifests itself as audible speech, called vaikhari and articulation takes the form of an alphabet with fifty letters a to ksh a which are imperishable expressions of the divine urge (hence called akshara). Each letter (varna) is a living conscious sound power, and functions like a matrix (matrka) when the letter is rounded with an anusvara. The letter is Siva and the matrix is Sakti.
All the mantras emerge from these units, which are in fact divine mothers (matrka). All mantras therefore, are only forms of the Devi.
<i>
Te sarve tava mantraa: syu:|
Tvamaadyaa prakrutiryata:|| </i>
(Maha- nirvana-tantra 5,19) 201.93
<b>ShAlagrAmas</b>
Professor S K Ramachandra Rao
Salagramas constitute an important detail of religious life in our country. The worship of these natural and sacred stones, picked up from the river Gandaki in Nepal and India, goes back to a distant past; and there are several Sanskrit texts dealing with the examination, description and identification of these sacred stones.
Unfortunately however, these Sanskrit texts are mostly in manuscript form, and the few texts that have appeared in print are far from satisfactory.
The need for some informative and authoritative literatureon the subject has been voiced, as many disturbing beliefs have gained ground among the credulous people.
For instance, it is widely believed that women should not touch or worship
Salagrama-Stones. <b>While this is not supported by either ancient texts or reason</b>, a puranic legend has been responsible for this erroneous idea.
<b>It is also believed that Sudras must not worship Salagrama-Stones; this is an entirely false notion</b>, for even the Puranic texts and other manuals prescribe specific Salagrama-worship for the Shudras, as for Vishyas, Kshatriyas and
Brahmanas. Another belief is that the worship of Salagramas must be very elaborate, correct in all details, and undertaken in strict purity.
The texts, on the other hand, do not indicate any worship ritual meant only for Salagramas, nor do they insist on elaborate worship. <b>They uniformly say that it is sufficient to merely look at Salagrama, touch it, sip water in which it
is bathed, or place leaves of Tulasi on it. </b>
Detailed worship of Salagrama is of course meritorious, but it is not indispensible or obligatory. <b>The texts also mention that there can be no possible error when Salagrama-worship is undertaken; any lapse or defect is immediately or automatically condoned. </b>
<i>Introduction to his book on Shaalagraama-Kosha -Vol 1-, published by Kalpataru Research academy, Shankarapuram, Bangalore. which has also published his other works, six volumes of Pratima Kosha and twelve of Agama-Kosha.
Vidyalankara, Sastra Chudamani, Sangita-Kalaratna, Professor Saligrama Krishna Ramachandra Rao, is a well-known scholar, who combines traditional learning with modern research. Well versed in Sanskrit, Pali Ardhamagadhi and several modern Indian languages, with Tibetan and some European languages, he has written extensively on Indian religions and Culture.
He was a professor in psychology, and headed the department of clinical psychology in NIMHANS Bangalore.
He is honoured by the State of Karnataka, and has served on the Agama Board of State Government.
Kalpatharu Research Acadamy, Bangalore, is dedicated to the cause of preservation of ancient heeritage of India and has encouraged research in the fields of Agama, Veda, Tantra, Jyothisha, Manthra-sastra, Vasthu, Yoga, Silpa, Ayurveda,
etc.
It has been running a gurukula type of instituition, on ancient linesto impart Vedic education in a rural-set-up since 1988.</i>
<b>Salagrama</b>-- <i>Contd</i>
The shalagramas are the natural objects held in extraordinary veneration in India. These are black stones in which fossil ammonites are embedded. And as per Aasura-Khanda of Skaanda Purana, Salagrama stones were formed out of cadaverous fossils, inhabited by Gods as worms (Vajra Kita), and by Vishnu in the form of Chakra.
The word Shaligrama is more popularly used in North India, whereas the word Saligrama is used in Southern States, But the Puranic accounts, make a clear preference for the form Shalagrama.
Like the worship of Shiva in the form of a linga, the worship of Vishnu in the shape of Shaalagrama is aniconic in character. However the linga may be a natural object like the white quartz (known as baana-linga) found in the river Narmada, or carved in stone by man. The stone lingas are usually found only in temples, and white quartz or crystalemblem represents Siva in household worship.
But Saalagramas are always only those which are naturally found in the river Gandaki; they are never made by man. They do not require the preliminary rituals of purification and consecration ( Shodhana and Prathistha). <b>In the worship of Salagrama, no initiation is required; there is no special hymnology or specific procedure of worship, nor any need for a qualified priest or master of ceremonies. Worshipped anyhow, it will bestow the benefits; and there is no error of any kind. Salagrama alongside Tulasi leaves and Sankha, placed in one plate is regarded as very meritorious.</b>
If, however, it is formally worshipped with all details scrupulously observed, the benefits procured are immense.
Salagrama stones are obtained only from the river Gandaki, which is a Himalayan stream, celebrated since antiquity as Naaraaayani,Saalagrami, Hiranvathi and Hiranyavathi. The Mahabharatha says it contains in itself all the holy rivers, and is the abode of Agni.
The Salagramas take shape in the Gandaki river, and are characterised by the presence of Chakra marks. (Gandakyudbhava vajra kita krita Chakra samaayuktha Sila).The stones are picked up near the village Salagraama on the banks of Gandaki where these sacred stones are found in abundance.The spots where Shaalagrama stones are found are within the Nepal territory. Actually there are four spots in the river, within Nepali jurisdiction, where the sacred stones are picked up. The maharaja controlled the the gathering of the stones. While texts prohibited the sale, they were indeed sold for extraordinarily high amounts,the most precious and valuable being sold for more than Five lakh Nepali rupees then.
Due to great demand for these sacred stones, and high prices they fetch, there has been a steady practice of making fake Salagramas. Many nomadic mendicants (bairagis) pick up round black pebbles, which are found in many rivers, but which do not contain the Chakra-emblems, and make in them imitation holes (vadanas), and tracing artificial Chakra-marks in slate stone, they paste them up on these pebbles. This deceit is so skilfully perpetrated, that it would be impossible to recognise the fake Salagrama straightaway.The deceit gets revealed after a few years.
<i>
Tests to check the genuineness : It is gently struck on all sides by a small hammer, or knocked with ones fingers firmly. If fake, soft powders within will fall out, when when the shila is struck or knocked.
In another (given in Skanda Purana) Salagrama is placed in a plate of equal weight of rice, or in milk in a bowl; and leave for a night. In the case of genuine Salagrama, there will be a slight increase in the weight of rice, or the quantity of milk. If there is no increase it is an unlucky one , and if there is decrease it would be disastrous to have it.</i>
All Saalagrama stonesare alike in external forms, and for an untrained and uninformed eye little differencecould indeed be perceived among them. But close inspection revealscharacteristic differences. Like : location, number and shape of Chakras present in them,the colours and hues of the stones,the source of the stones,the scrtches and lines on the surface of the stone representing the Ayudhas of Vishnu. And the devotee needs to be acquainted with the form of the diety which the Salagrama stone symbolizes, before he proceeds to worship it.
But, all stones marked with Visnu's emblems from river Gandaki, irrespective of forms and details are suitable for worship., and would, without doubt lead to worldly welfare , and salvation.--- Bathing the stone in milk would suffice in case of defilement by touch, etc.--- Lapses and improprieties in the worship-rituals, are all readily condoned.
Among the general features of a shalagrama stone which helps the identification of he form of the diety that it represents and which helps the ascertainment of the stone's spiritual value and benefits,seven are regarded as important.
(1) Mudra (seal, sign,impression)
(2) Kshetra: (field, class, ground, enclosed area) --As regards colour, most of them are shades of black or blue, though all of them are smooth and lustrous
(3) Parimana (cirumference, length, breadth, measure, size, etc.) A test used is to wind a thread around the stone, and if the opening (vaktra, vadana,randhra, vivara) is the eighthpart of the thread, that goes round the stone, the stone is of superior order, if one fourth partit is of average quality, and if one third, it is inferior requiring to be rejected.
(4) Aasana (seat, base) When placed on ground,if it could be steadily poised (Sthira), it is to be preferred, and not which is unsteady ( chala)
(5) Murhi-bheda (deity distinction) : these are of three types. (i) Jalaja (water-born), arevery smooth , and possess lustre. They are of superior merit. (ii)sthalaja (land-born) --are rough and lack lustre. They are of average merit. (iii) maha (cell-born) Said to be eatenout by insects (kitaka) These are inferior , and are of two types : (a) matha-proper--eaten out hastily by insects, they have chakras which are very rough. -- (b) kesara, eaten by insects gently and slowly by the insects. chakras produced by the insects will be distinguished by numerous filaments (kesara).
(6) Sthula-sukshma-sila ( the size being large or small)-- Though they come in all sizes, size of an Amalaki, is most meritorious. Small stones have to be worshipped by house-holders and never large ones.
(7) Chakra-lakshana ( characteristics of the spiral marks, known as chakras. Not only discus marks, but all other marks resembling the weapons and ornaments of Vishnu. The characteristic marks are formed of lines, scratches or spots.
The popular belief is that smooth, small and dark-coloured Shalagramas are to be preferred to the rough surfaced,large and multiple-coloured ones.
Summary of (incl. other lesser known) Philosophical Systems.
Any mis-representations, mis-characterizations, solely mine <!--emo& --><img src='style_emoticons/<#EMO_DIR#>/tongue.gif' border='0' style='vertical-align:middle' alt='tongue.gif' /><!--endemo--> .
Feel free to correct them.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin--><b>(i)Â Mimamsa of Prabhakara </b>(700 A.D. --?? ): Vedic sacrifices and rituals are supposed to purify the souls and redeem them from the cycle of births and deaths. A substance or entity known as "apurva" appears
at the end of the sacrifice for this purpose. Sacrifices, however, can also be performed for the attainment of lesser objectives.
<b>(ii) Kevala Adwaitha of Shankaracarya</b> (788 -820 A.D. ----??) : The most popular af the Advaitha schools, based on the abheda or identity texts in the Upanishads, affirming Brahman as the sole reality which is veiled, however by Maya or illusion. It prescribes jnana or knowledge as the means of piercing this veil and apprehending the nature of the Brahman.
<b>(iii) Advaitha of Mandana Mishra</b> also known as Sureshvaracharya, contemporary and disciple of Sankaracharya : Existence and nonexistence, and even the negation of the difference between Brahman and everything else are real. Avidya or ignorance, and jnana and knowledge are regarded as parts or different aspects of the same reality. Individual cognitions are also real and are part of the Sphota or the whole. It follows from this that, sublimation and not the elimination or the destruction of error is the process, by which mukthi or release is obtained. This release or realization is possible even in one's life; and this jeevan-mukthi is not inferior to Videha-mukthi, or release from bondage after death. Â
<b>(iv) Advaitha of Vachaspathi Mishra</b>:Â Expounded in the famous Bhamathi, regards avidya or ignorance as an indesribable entity, which endures even in mahapralaya, or the ultimate dissolution of creation. There is a continuity between the paramarthika or ultimate, and transcendental and, vyavaharika or
emperical worlds. The emperical world is not to be ignored. There is merely a transition from one kind of reality to another kind, when one begins to comprehend and understand the Brahman.
<b>(v) Bheda-abheda of Bhaskara</b> (900 A.D.):Â This is the one of the earliest of the many schools, which affirm both monism and dualism. Brahman, when it undergoes a transformation in part by upadhi or disguise both in
time and space, becomes tainted by buddhi or intelligence, the indriyas or the sense and motor organs and the sariras and bodies ; and it then brings the jivas or souls into existence. These souls and their experiences are real. Bhakthi, dhyana or meditation by a jiva is the key to knowledge and the
understanding of the nature of reality, that is, of the nisprapancha or formless Brahman.Â
<b>(vi) Bheda-abheda of Yadava Prakasa</b> (1050-1100 A.D.): Brahman is both different and non-different. Essentially He is formless, but He is the abode of Asubha or evil also. By reason of impurities, He becomes a jiva or soul. Karmanushtana or the performance of works, which are enjoined by the
sastras, and upasana or meditation leads to the realization that the difference is false, and that the jiva is the same as brahman.
<b>(vii)Â Vishistadvaitha of Yamunacharya or Alavandar</b> (918-1038 A.D.): Yamunacharya, predecessor of Ramanuja, prepared the ground for settling the outline of the philosophy of Vishistadvaitha. His contributions were firstly, the rehabilitation of Pancharatra agama, as an orthodox and acceptable
system; secondly, the identification of the Gods of the Upanishads with Vishnu as Vaasudeva; and thirdly , a detailed description of the soul as an independant entity. The soul according to Yamuna, is separate from the body . It is distinct from the senses, the mind the vital air and the intellect. It is lower than the
atman but is svayam-prakasa or self-luminous. It is by nature subtle, eternal and blissful. This was further elaborated subsequently.
<b>(viii)Bheda-abheda of Nimbarka</b> (13th century): Affirms both difference and non-difference are real. Brahman is not predicate-less and the universe is not an illusion. The pure nature of the soul is obscured by Karma. Bhakti is not mere meditation, but the expression of love and devotion to Krishna and
Radha as His consort. Prapatti or surrender to the Supreme being delivers the soul from the bondage of karma.Â
<b>(ix) Suddha advaitha of Vallabhacharya</b> (1479 -1531 A.D.): This system regards Sankaracharya's advaitha as not being pure advaita, on the ground that it allows for the existence of maya or illusion as an entity separate from the Brahman at certain lower levels of comprehension and understanding. The lower entities
according to Vallabha are kaala or time [???]. God is above them all,( time, prakriti, jiva and maya.)Â He is not without attributes, as jnana and kriya are combined in Him. Pushti or God's grace can be experienced by all the jivas. While karma or one's duties and functions will have to be performed, devotion to Krishna as the supreme being; and participation in His sports, as distinguished from mere mukti or release, is the only desirable goal.
<b>(x) Achintya bheda-abheda of Chaitanya </b>(1485--1533 A.D.) : Accepts both monism and dualism (non-difference and difference) The ultimate reality is Vishnu, the personal God of love and grace. He is both nirguna and saguna. In his saguna form, He ia SAt, Chit and Ananda. Krishna is His highest or supreme
form. The highest manifestation of chit of Krishna is power of delight, ( hladini). Radha is the essence of this delight giving power. He is brahman when He is viewed in himself and Bhagwan when viewed in relation to the world. There is an assurance of grace for all.
<b>(xi) Visista Siva Advaita of Srikantha</b> ( 11th or 12th century) : essentially same as Ramanuja's. However regarded the difference subordinate to non-difference and God as being both nirguna and saguna. God is Siva, with infinite attributes and inconcievable powers, free from all taints and is auspicious. --- When Siva is the material cause through his maya or icha sakti, He is called Narayana or Vishnu, and Hiranyagarbha is subordinate to Vishnu. Meditation on the Supreme as, sentient or non-sensitient leads one first to Narayana and then to Siva, whereas the meditation on the Lord in His own nature leads to liberation dirctly and immediately. The released soul becomes omniscient, free from all defects, possessing all the auspicious qualities of God, but not becoming part of Him, or participating in hiscreative activity. He prefers the saguna brahman to nirguna brahman, and dasa marga relationship (master and servant) in relation to Siva.
<b>(xii) Saiva Siddhanta of Meykanda thevar</b> and others (12th century) : This s a theistic school, based on the concept of Siva as pure consciousness and sakthi as His suddha maya. The pasus or souls are energies of Siva, who is the pati or lord. They are bound to him by pasa or the bond. The soul progresses from salokya, samipya and then on to sayujya. But all these states of liberation are
less important and satisfying than loving service to God.
<b>(xiii) Vijnana Bhikshu's school</b> ( 16th century): It is based on the recognition of brahman as the absolute entity, which is akhanda or whole, pervasive and impartible. And has many qualities including Shakti, but by itself is pure consciousness and is unchangeable.
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->1. ORIGIN OF "SRI VISHNU SAHASRANAMAM"
- Dharmaputra, the epitome of righteousness and virtue, was so depressed on
Seeing the devastation caused by the KurukshEtra war. - Bhishma, the grand sire and the very personification of Dharma was on his death bed. It was feared that after his departure, his lifetime experience in Dharma was sure to be lost to the world. - Lord Krishna who was himself the Eternal Dharma (KrishNam
Dharmam Sanaatanam) advised Dhramaputra to seek clarifications of his doubts from Bhishma Pitamaha.
Sage Veda Vyaasa and other sages and Lord KrishNa himself were personally Witnessing the exposition of Bhishma - including this âSri VishNu Sahasranamamâ
What more is required to exemplify the greatness of 'Sri VIshNu Saharanaamam"?
There does not appear to be any event comparable to this galaxy of noblest
souls for this purpose.
2. THE GLORY OF SRI VEDA VYAASA
Sri Veda Vyaasa who classified the Vedas was the author of Mahabharata in
which this Sahasranamam forms an integral part. The glory of his lineage has been succinctly encapsulated in the famous slOkam:
âVyaasam VasishTa naphtaaram, SaktEh poutram akalmasham,Paraasara Atmajam vandE Sukha taatam TapOnidhimâ
Meaning:
âHe was the great grandson of VasishTa, grandson of Sakti, son of Paraasara
and the father of Sukha-brahmamâ. It may be noted that while one derives
greatness from oneâs ancestors, Sage Vyaasaâs glory was in no mean measure
enhanced by that of his son, "Sukha Brahmam" as well. This, indeed, is a rare honor!
Besides the above, another slOka depicts him as the very incarnation of
Bhagavaan Sri VishNu Himself:
âVyaasaaya VishNu roopaaya, Vyaasa roopaaya VishNavEâ
3. SATVIKA vs RAAJASA AND TAAMASA SCRIPTURES
Besides, Mahabharata, the greatest epic of all times, Sage Vyaasa authored
at least 18Â PuraNas that have been classified into 3 categories, namely,
Saatvika, Raajasa and Taamasa the first being most authoritative, the second less authentic and the last the least in the scale â to satisfy the needs of different levels of knowledge and understanding of the readers
The litmus test to differentiate Saatvika from the rest is that in Saatvika
Scriptures, questions of a general nature on deities are raised and answers
zero in on the one who fits the bill, whereas in the other categories, they begin with questions on a specific deity requiring expatiation on the qualities of that deity in particular.
For example, in Srimad Vaalmiki RaamaayaNam, to a genearl query by Sage
Valmiki whether there was anyone who possessed all the 16 qualities catalogued by him, pat comes the reply from Sage Naarada that there indeed was one and that was Sri Rama.
Similarly, here, Dhramaputra asks 6 questions:
âKim Ekam daivatam lOkE Kim vaapi Ekam paraayaNam/Stuvantah kam kam archantah paraapnuyur maanavaa: subham//kO dharma: sarva dharmaaNaam bhavata: paramO mata:/kim japan muchyatE jantu janma samsaara bandanaath//
Meaning:
Who is the ONE Supreme deity?
What is Supreme goal of life?
Which deity should be praised by human beings for attaining prosperity here and everlasting bliss in the hereafter?
Which deity should be meditated upon by human beings to attain the above?
Which Mantra when recited, releases human beings from the bondage of
Samsaara?
Of the three means mentioned above, which is the best means of attaining the grace of the Lord?
In reply, Bhishma answers his considered opinion that it is the recitation,
meditation of and prayers to the names of Sri Mahaa VishNu that can bestow
the desired results "dhyaayan, sthuvan, namasyamscha yajamaanas tamEva cha"
4. Why only 1000 Naamas?
There are millions of naamas of Sri VishNu and they definitely fall short of the actual qualities of Bhagavaan. Even the Vedas are reported to have attempted and returned crestfallen unable to complete the enumeration of Bhagavaanâs glories.
"yatO vaachO nivartantE apraapya manasaa saha"
In his infinite mercy, Sage Vyaasa compiled a few out of them to help us meditate at least these 1000 names.
5. NarayaNa, the greatest thief!
Vaamana PuraaNa cleverly brands Sriman NarayaNa as the known dacoit (KD)!
What does he steal?
He steals the insurmountable burden of our sins accumulated over several lives, the moment he hears our mentioning his name.
"NarayaNO naama narO naraaNaam, prasiddha chowrah kathitha prithivyaam/
anEka janma aarjita papa sanchayam harati arishTaan sruta maatramEva//"
Hari gets his name from "Harir Harati Paapaani!"
6. What do these 1000 names signify?
Each one of these 1000 names points to a particular quality of Bhagavaan.
Let us see a few examples:
GajEndra, when caught by the crocodile cried out âAadhi moolamEâ, none
other deity could boast of a claim to that honorific and it was Lord NarayaNa who sent his Chakra to save the pachyderm by cutting the throat of the crocodile like an expert surgeon taking care to see that the foot of GajEndra was not affected!
It was thus the "name" that really saved GajEndra!
Draupadi while she was about to be disrobed, cried aloud the name of theLord as âGOvindaaâ, the "dooravaasi" that he was, he did NOT appear in person. But, it was his "name" that saved her honor. In fact, Lord KrishNa regretted later saying:
âHer cry wrenched my heart so deep and I feel eternally indebted to her like
an unsatisfied debt that carried usurious rate of interestâ
"GOvindaa! Iti yat aakraandat krishNa maam doora vaasinam RiNa pravruttamiva mE hridayaat na apasarpati"
Sri AnjanEya crossed the ocean by merely reciting the "Name" of Sri Rama
whereas Sri Rama had to physiaclly build a bridge to cross over to Lanka.
Thus, âRama naamamâ proved more powerful than Sri Rama himself!
Thus, every single name of the Lord exhibited his unique quality of accessibility and compassion (Soulabhyam and Souseelyam)
That is why; these naamas denoting qualities were praised by one and all â
Celestials, Parama Rishis, Azhwaars, AndaaL and many others and secured
instant relief.
Yaani naamaani gouNaani vikhyaataani mahaatmana: /
Rishibhi: pari geetaani taani vakshyaami bhootayE//
7. Commentaries on Sri VishNu Sahasra naamamThere are over 40 commentaries of Sri VishNu Sahasranaamam.
Adhi Sankara, the earliest to commentator based his work on the Advaita philosophy according to which only "NirguNa Brahmam" (Paramaatma without
qualities) was real and others were mere illusion.
Sri Paraasara BhaTTar, a disciple of Bhagavad Ramanuja based his commentary on VisishTaadvaita philosophy according to which the Paramaatma and the Jeevatmas were both real and Paramaatma being SaguNa Brahmam is having all auspicious qualities like Souseelyam and Soulabhyam and was prepared to suspend his Paratvam and subordinate his Supremacy to the dictates of his sincere devotees.
The Madhva Saint Satyasanda Yatiswara commented based on Dvaita philosophy.
Besides the above Sri NilakanTar, Sri VidyaaraNyar and many others also wrote commentaries according to their own view points.
These commentaries are complementary and NOT contradictory. We thus have a cornucopia of delectable fare that presents different facets of the qualities of Bhagavaan to delight our intellect.
8. Aadi Sankaraâs Advice Aadhi Sankara in his âBhaja GOvindamâ advises that it is Bhagavad Gita and Sri VishNu Sahasranaamam that should be sung, and the person to be constantly meditated upon is none other than the Svaroopam of Sriya: pathi (Consort of Mahaalakshmi)
âgEyam gitaa naama sahasram dhyEyam Sreepathi roopam ajasramâ
9. Why Sankara wrote commentary on âVishNu Sahasranaamamâ?
The story goes that after completing his commentaries on Brahma Sutram,
Upanishads, Bhagavad Gita (called Prastaana Trayam) he desired to write a
commentary on âLalitaa Sahasranaamamâ and asked his disciple to bring that
book from his personal library. When he opened the book, it was NOT the one
on âLalitaaâ but was on âLord VishNuâ. He sent him back but again the disciple brought another copy of Sri VishNu Sahasranaamam and told him that a spinster ordered him to take only this book. When Sankara went in to check, she had disappeared. He took it as an order of Lalitaa (His aardahaka dEvata) that he should write commentary on âVishNuâ.
Thus, the word âSahasranaamamâ even when it isâ stands aloneâ came to mean
Exclusively âSri VishNu Sahasranaamamâ
10. Can women recite Sahasranaamam?
This is a FAQ that has been raised and answered a million times. The prohibition relates only to the recital of Vedas because they are required to be practiced without break during the years of adhyayanam in Gurukulam extending to several years and women being subject to biological disabilities would not be able to do so, they were EXEMPTED from recital of Vedas;Â It is NOT correct to say that they were prohibited.
They are, however, advised to read Itihaasas and PuraaNas that explain the
purport of the Vedas. Mahaabhaarata is an Itihaasa. Bhagavad Gita and
Sahasranaamam are integral part of this Itihaasa.So, there appears to be no such restrictions in reciting them.
There is a SlOkam that permits this:
âSthree Soodra Dvija bhandoonaam trayee na sruti gOcharaa:/
iti Bhaaratam aakhyaanam kripayaa muninaa kritam//
(Vide page 29 Sri VishNu Sahasra naama StOtramâ
by Keezhaatur
Srinivasaachariar published Lifco)
11. Why âNaama Samkeerthanamâ is so important?
There is a SlOkam that says: âWhat one can obtain only by YoganishTa or
Dhyaana (Concentrated meditation) in Krita Yuga, only by yagjna (severe penance) in TrEtaa Yuga, only by intense worship (archana) in Dvaapara Yuga,
can be achieved by merely reciting the names of Bhagavaan known as âNaama
Samkeerthanamâ in Kali Yugaâ
âDhyaayan kritE yajan yagjnE TrEtaayaam DvaaparE archayan/
Yad aapnOti tad aapnOti kalou Samkeerthya kEsavam//â
Thaayumaanavar adds that Group recitation of âNaama Samkeerthanamâ is almost infectious in a healthy sense. He cites an example saying that as in a bunch of bananas, one ripe fruit ripens the rest, the mellifluous vibrations
imperceptibly draws even the one who is indifferent in the beginning.
12. Kabir Daasar and Naama DEvar
Kabir Daasar suggested feeding mud in the mouth of one who refused to recite
the names of Bhagavaan:
âjasE mukha naama nahi vO mukha dhooLi bhariâ
On hearing this Naama DEvar said: âDonât do this. By chance, the mud might
have been purified by the touch of the feet of Saadhus who might have treaded the path and so such people might escape punishment. Let their tongues putrefy with wormsâ â
ânaama nakE raagOpaasE kite paTO dyaasi vaachEâ
(p.6 of Sri VishNu Sahasra naama StOtramâ by Keezhaatur Srinivasaachariar
published by LIfco)
13. What happens when one is drawn into the vortex of devotion?
The mind of the person who is deeply attached to enjoying the GuNa-anubhavam of Bhagavaan automatically gets detached from sensual objects and gets purified so as to deserve the grace of the Lord and the person attains the Kingdom of God.
âParamaatmani yO raktO viraktO a-paraatmaniâ (Barhaspatya Smriti)
Just as we cleanse our body by taking bath, the recital of Lordâs names
purifies our mind.And, no special or strenuous effort is needed for doing this!
14. Let us consider the meanings of some of the more familiar ânaamasâ
Achyuta: One who never forsakes or lets down those who seek refuge in him
Anantha: Endless, limitless by space, time or object
GOvinda: Rescuer of Earth, Cows representing all living beings
KEsava: The Lord of Brahma and Siva (Ka: = Brahma; Isa= Siva)
NarayaNa: The Universal abode, Supporter of hosts of souls
Madhava: The Consort of âMaaâ or Mahaalakshmi
VishNu: One who pervades naturally without constraints of space, time or object
Madhusudana: The destroyer of Madhu
Trivikrama: Conqueror of three worlds
Vamana: The resplendent dwarf, literally, deserving praise and conferring praise
Sridhara: Bearer of Sri or fortune
HrishikEsa: Controller of the emotions (literally heart) and other senses
Padmanaabha: One who has a lotus in his navel
DamOdara: the Self-restrained, One who holds the worlds in his tummy, all names of the Supreme Lord Sriman NarayaNa.
Let us remember to recite His holy names at all times.
SarvE jana: SukhinO Bhavantu/
Samastha San MangaLaani santu//<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->We encounter one of the first instances of the Radical Universalist infiltration of Hinduism in the syncretistic teachings of Ram Mohan Roy (1772-1833), the founder of the infamous Brahmo Samaj. A highly controversial figure during his life, Roy was a Bengali pseudo-intellectual who was heavily influenced by the teachings of the Unitarian Church, a heterodox denomination of Christianity. In addition to studying Christianity, Islam and Sanskrit, he studied Hebrew and Greek with the dream of translating the Bible into Bengali. A self-described Hindu 'reformer', he viewed Hinduism through a warped colonial Christian lens. The Christian missionaries had told Roy that traditional Hinduism was a barbaric religion that had led to oppression, superstition and ignorance of the Indian people. He believed them. More, Roy saw Biblical teachings, specifically, as holding the cherished key to altering traditional Hindu teachings to make it more acceptable to India's colonial masters. In his missionary zeal to Christianize Hinduism, this Hindu 'reformer' even wrote an anti-Hindu tract known as The Precepts of Jesus: The Guide to Peace and Happiness. It was directly from these Christian missionaries that Roy derived the bulk of his ideas, including the anti-Hindu idea of the radical equality of all religions.
In addition to acquiring Radical Universalism from the Christian missionaries, Roy also felt it necessary to Christianize Hinduism by adopting many Biblical theological beliefs into his new neo-Hindu 'reform' movement. Some of these other non-intrinsic adaptations included a rejection of Hindu panentheism, to be substituted with a more Biblical notion of anthropomorphic monotheism; a rejection of all iconic worship ('graven images' as the crypto-Christians of the Brahmo Samaj phrased it); and a repudiation of the doctrine of avataras, or the divine descent of God. Roy's immediate successors, Debendranath Tagore and Keshub Chandra Sen, attempted to incorporate even more Christian ideals into this new invention of neo-Hinduism. Sen even went so far as concocting a Brahmo Samaj text that contained passages from a variety of differing religious traditions, including Jewish, Christian, Muslim, Hindu and Buddhist. In his later years, Sen portrayed himself as a divinized prophet of the 'New Dispensation', which he felt replaced the Old and New Testaments, in addition to traditional Hinduism. With Sen's continued descent into anti-Hindu apostasy and megalomania, the movement rapidly declined in importance and influence. The Brahmo Samaj is today extinct as an organization, but the global Hindu community is still feeling the damaging effects of its pernicious influence even at present.
The next two neo-Hindu Radical Universalists that we witness in the history of 19th century Hinduism are Ramakrishna (1836-1886) and Vivekananda (1863-1902). Though Vivekananda was a disciple (shishya) of Ramakrishna, the two led very different lives. Ramakrishna was born into a Hindu family in Dakshineshwar. In his adult life, he was a Hindu temple priest and a fervently demonstrative devotee of the Divine Mother. His primary object of worship was the goddess Kali, whom he worshipped with intense devotion all of his life. Despite his Hindu roots, however, many of Ramakrishna's ideas and practices were derived, not from the ancient wisdom of classical Hinduism, but from the non-Vedic religious outlooks of Islam and liberal Christianity. Though he saw himself as being primarily Hindu, Ramakrishna also resorted to worshipping in mosques and churches, and believed that all religions aimed at the same supreme destination. He experimented with Muslim, Christian and a wide variety of Hindu practices, blending, mixing and matching practices and beliefs as they appealed to him at any given moment. In 1875, Ramakrishna met Keshub Chandra Sen, the then leader of the neo-Hindu Brahmo Samaj, and formed a close working relationship with him. Sen introduced Ramakrishna to the close-knit community of neo-Hindu activists who lived in Calcutta, and would in turn often bring these activists to Ramakrishna's satsanghas.
Throughout his remarkable life, Ramakrishna remained illiterate, and wholly unfamiliar with both classical Hindu literature and philosophy, and the authentic teachings of the great acharyas who served as the guardians of those sacred teachings. Despite the severely obvious challenges that he experienced in understanding Hindu theology, playing upon the en vogue sentiment of religious universalism of his day, Ramakrishna ended up being one of the most widely popular of neo-Hindu Radical Universalists. The fame of Ramakrishna was to be soon eclipsed, however, by that of his most famous disciple.
Swami Vivekananda was arguably Ramakrishna's most capable disciple. An eloquent and charismatic speaker, Vivekananda will be forever honored by the Hindu community for his brilliant defense of Hinduism at the Parliament of World Religions in 1893. Likewise, Vivekananda contributed greatly to the revival of interest in the study of Hindu scriptures and philosophy in turn-of-the-century India. The positive contributions of Vivekananda toward Hinduism are numerous and great indeed. Notwithstanding his remarkable undertakings, however, Vivekananda found himself in a similarly difficult position as other neo-Hindu leaders of his day were. How to make sense of the ancient ways of Hinduism, and hopefully preserve Hinduism, in the face of the overwhelming onslaught of modernity? Despite some positive contributions by Vivekananda and other neo-Hindus in attempting to formulate a Hindu response to the challenge of modernity, that response was often made at the expense of authentic Hindu teachings. Vivekananda, along with the other leaders of the neo-Hindu movement, felt it was necessary to both water down the authentic Hinduism of their ancestors, and to adopt such foreign ideas as Radical Universalism, with the hope of gaining the approval of the European masters they found ruling over them.
Vivekananda differed quite significantly from his famous guru in many ways, including in his philosophical outlook, personal style and organizational ambitions. While Ramakrishna led a contemplative life of relative isolation from the larger world, Vivekananda was to become a celebrated figure on the world religion stage. Vivekananda frequently took a somewhat dismissive attitude to traditional Hinduism as it was practiced in his day, arguing (quite incorrectly) that Hinduism was too often irrational, overly mythologically oriented, and too divorced from the more practical need for social welfare work. He was not very interested in Ramakrishna's earlier emphasis on mystical devotion and ecstatic worship. Rather, Vivekananda laid stress on the centrality of his own idiosyncratic and universalistic approach to Vedanta, what later came to be known as 'neo-Vedanta'. Vivekananda differed slightly with Ramakrishna's version of Radical Universalism by attempting to superimpose a distinctly neo-Vedantic outlook to the idea of the unity of all religions. Vivekananda advocated a sort of hierarchical Radical Universalism that espoused the equality of all religions, while simultaneously claiming that all religions are really evolving from inferior notions of religiosity to a pinnacle mode. That pinnacle of all religious thought and practice was, for Vivekananda, of course Hinduism. Though Vivekananda contributed a great deal toward helping European and American non-Hindus to understand the greatness of Hinduism, the Radical Universalist and neo-Hindu inaccuracies that he fostered have also done a great deal of harm as well.
In order to fully experience Hinduism in its most spiritually evocative and philosophically compelling form, we must learn to recognize, and reject, the concocted influences of neo-Hinduism that have permeated the whole of Hindu thought today. It is time to rid ourselves of the liberal Christian inspired 'reformism' that so deeply prejudiced such individuals as Ram Mohan Roy over a century ago. We must free ourselves from the anti-Hindu dogma of Radical Universalism that has so weakened Hinduism, and re-embrace an authentically classical form of Hinduism that is rooted in the actual scriptures of Hinduism, that has been preserved for thousands of years by the various disciplic successions of legitimate acharyas, and that has stood the test of time. We must celebrate traditional Hinduism. The neo-Hindu importation of Radical Universalism may resonate with many on a purely emotional level, but it remains patently anti-Hindu in its origins, an indefensible proposition philosophically, and a highly destructive doctrine to the further development of Hinduism. <!--QuoteEnd--><!--QuoteEEnd-->
Any religious bengali will be perhaves kill the author, but I must (being a bengali myself) congratulate the author for such brave intellectual attempt. There have been hardly any critiques of Ramakrishna and his famous deciple. Ramakrishna is somewhat similar to Gandhi in many ways. He spoke what came natural to him and was accepted widely. He really had no education in traditional hinduism and his sadhana was steeped in emotional drama and fantacy to an extreme level. His deciples made sure to popularise such an non-dharmic fantacy worship as something great. Like Gandhi many groups can use his words to their cause for he spoke for all! He sometimes made sense, sometime spoke pure rubbish. One of the greatest harms apart from "Radical Universalism" of his words was this dramatisation of spirituality. Even ancient traditions have become diluted and close to extinction because all look up to him as an ultimate master in this kali yuga.
Vivekananda was a great man with un-matched qualities of a great leader and original thinker, but limited by his abilities because of his sraddha towards a weak Guru. As Krishna says in Sraddha Traya vibhag Yog, our progress faces a barrier by the kind of sraddha we hold.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->The next two neo-Hindu Radical Universalists that we witness in the history of 19th century Hinduism are Ramakrishna (1836-1886) and Vivekananda (1863-1902). Though Vivekananda was a disciple (shishya) of Ramakrishna, the two led very different lives. Ramakrishna was born into a Hindu family in Dakshineshwar. In his adult life, he was a Hindu temple priest and a fervently demonstrative devotee of the Divine Mother. His primary object of worship was the goddess Kali, whom he worshipped with intense devotion all of his life. Despite his Hindu roots, however, many of Ramakrishna's ideas and practices were derived, not from the ancient wisdom of classical Hinduism, but from the non-Vedic religious outlooks of Islam and liberal Christianity. Though he saw himself as being primarily Hindu, Ramakrishna also resorted to worshipping in mosques and churches, and believed that all religions aimed at the same supreme destination. He experimented with Muslim, Christian and a wide variety of Hindu practices, blending, mixing and matching practices and beliefs as they appealed to him at any given moment. In 1875, Ramakrishna met Keshub Chandra Sen, the then leader of the neo-Hindu Brahmo Samaj, and formed a close working relationship with him. Sen introduced Ramakrishna to the close-knit community of neo-Hindu activists who lived in Calcutta, and would in turn often bring these activists to Ramakrishna's satsanghas.
Throughout his remarkable life, Ramakrishna remained illiterate, and wholly unfamiliar with both classical Hindu literature and philosophy, and the authentic teachings of the great acharyas who served as the guardians of those sacred teachings. Despite the severely obvious challenges that he experienced in understanding Hindu theology, playing upon the en vogue sentiment of religious universalism of his day, Ramakrishna ended up being one of the most widely popular of neo-Hindu Radical Universalists. The fame of Ramakrishna was to be soon eclipsed, however, by that of his most famous disciple<!--QuoteEnd--><!--QuoteEEnd-->
Deserves to be quoted again ...
Being from bengal myself I know first hand how Ramkrishnaism has destroyed original hindu thought for everyone in that region. everyone from traditionists to outside mainstream tantrikas all feel obliged to look upto him to draw support. Thus everything gets limited by his fantastic version of religion. In a weird union we find people who are both left minded yet religious in the ramakrishna way.
Vivekananda was a great personality but was limited in his idea due to sraddha towards a weak guru.
<!--QuoteBegin-Singhi Kaya+Aug 7 2006, 09:21 PM-->QUOTE(Singhi Kaya @ Aug 7 2006, 09:21 PM)<!--QuoteEBegin--><!--QuoteBegin--><div class='quotetop'>QUOTE<!--QuoteEBegin-->The next two neo-Hindu Radical Universalists that we witness in the history of 19th century Hinduism are Ramakrishna (1836-1886) and Vivekananda (1863-1902). Though Vivekananda was a disciple (shishya) of Ramakrishna, the two led very different lives. Ramakrishna was born into a Hindu family in Dakshineshwar. In his adult life, he was a Hindu temple priest and a fervently demonstrative devotee of the Divine Mother. His primary object of worship was the goddess Kali, whom he worshipped with intense devotion all of his life. Despite his Hindu roots, however, many of Ramakrishna's ideas and practices were derived, not from the ancient wisdom of classical Hinduism, but from the non-Vedic religious outlooks of Islam and liberal Christianity. Though he saw himself as being primarily Hindu, Ramakrishna also resorted to worshipping in mosques and churches, and believed that all religions aimed at the same supreme destination. He experimented with Muslim, Christian and a wide variety of Hindu practices, blending, mixing and matching practices and beliefs as they appealed to him at any given moment. In 1875, Ramakrishna met Keshub Chandra Sen, the then leader of the neo-Hindu Brahmo Samaj, and formed a close working relationship with him. Sen introduced Ramakrishna to the close-knit community of neo-Hindu activists who lived in Calcutta, and would in turn often bring these activists to Ramakrishna's satsanghas.
Throughout his remarkable life, Ramakrishna remained illiterate, and wholly unfamiliar with both classical Hindu literature and philosophy, and the authentic teachings of the great acharyas who served as the guardians of those sacred teachings. Despite the severely obvious challenges that he experienced in understanding Hindu theology, playing upon the en vogue sentiment of religious universalism of his day, Ramakrishna ended up being one of the most widely popular of neo-Hindu Radical Universalists. The fame of Ramakrishna was to be soon eclipsed, however, by that of his most famous disciple<!--QuoteEnd--><!--QuoteEEnd-->
Deserves to be quoted again ...
Being from bengal myself I know first hand how Ramkrishnaism has destroyed original hindu thought for everyone in that region. everyone from traditionists to outside mainstream tantrikas all feel obliged to look upto him to draw support. Thus everything gets limited by his fantastic version of religion. In a weird union we find people who are both left minded yet religious in the ramakrishna way.
Vivekananda was a great personality but was limited in his idea due to sraddha towards a weak guru.
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You are right, Ramakrishna and Vivekananda practiced and taught Snatan Dharm not popular Hinduism. If there is One God , then He is the God of all i.e Universal God and The religion to realize Him require Universal thought, hense Univeralism. We dont own God, even though He is ours.
I belive Ramakrishna gave the explanation of Islamic worship of Allah by giving example of beautifull Palace and He talked about Christ not of churchianity.
Any one contradicting and undermining the Universal "one who see Self in all , and all in Self" cannot be a Snatani and the follower of Vedas. Snatan Dharm consnsits of principles not of people or personalities , hense drawing boundary lines is like practising semetic exclusiveness. Who so ever the author, canot be a wellwisher of Snatani Hunoods. To "Know" God has to be Universal ,anything less is no Divine or worth knowing .
08-10-2006, 06:03 AM
(This post was last modified: 08-10-2006, 06:04 AM by Bharatvarsh.)
There is a difference between being Universal and being moronic, even among Hindus the different schools of thought (dvaita vs advaita) never accepted each other as true and always had debates among themselves, they didn't just mindlessly tell people that everything and anything is right and will lead to moksha.
<!--QuoteBegin-Bharatvarsh+Aug 10 2006, 06:03 AM-->QUOTE(Bharatvarsh @ Aug 10 2006, 06:03 AM)<!--QuoteEBegin-->There is a difference between being Universal and being moronic, even among Hindus the different schools of thought (dvaita vs advaita) never accepted each other as true and always had debates among themselves, they didn't just mindlessly tell people that everything and anything is right and will lead to moksha.
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As long its about Parbrahm, the different thoughts and ways to achieve the Realization of Him is accepted and encouraged. Not everything leads to Moksha and then there is nothing and no one who can lead one to Moksha except Parbrahm. What does Upanishads say about Moksh and Who is to acqurie it And by whom and for what purpose. Folks looking for Moksh are to be considered doomed and pitied and so are their teachers.
A God realized being cannot be judged by a non realized ordinary living entity as it will like asking a skunk to be a judge of perfume selection. Let me ask if the poster/s r questioning the God relaization of Ramakrishna and on what ground?
What is referred as moronic? Pease explain.
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