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Month: May 2014
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Mantra For Estranged Couple Strained Relatioship
Many relationships turn sour because of some words uttered in a moment of uncontrolled emotions and this at times leads to serious consequences.
Some may result in the Couple being estranged.
Might be for some insignificant reason ( as it turns out later) one might even leave the Home!
” class /> Yantra for Soundarya Lahari Sloka 1 This is because the Savitri in the tongue releases word from the Mind unchecked as words, Sarsvathi.
This has many reasons.
I touched upon this in a Post on Savitri.
After the words are out, one follows another and estrangement might result.
Though both the parties want to unite some thing blocks them.
Today they call it Ego.
Merely naming it as Ego does not solve your problem.
Here are some slokas.
Begin on a Sukla Paksha Chaturthi(4th Day of the waxing Moon) or the sixth day (Shasti) and continue it for 45 days.
108 times a Day, preferably early in the morning.
Naivedya Sakkarai Pongal.
One may use the Yantra provided here for the Sloka Siva Sakthyaa Yuktho.
Utter this 108 times a Day. .
This is the yantra for the mantra called panca dasa akshari mantra which is:
ka ye ee la hreemha sa ka ha la hreemsa ka la hreemHave it inscribed in Copper and be strict in following the rules of worshiping.
Those who do not want to use this mantra may chant the sloka, it is equally powerful, if uttered with Faith.
Follow the general rules of reciting the Mantras.
1.
शिवः शक्त्यायुक्तो यदि भवति शक्तः प्रभवितुं
न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥
Siva: – the divine
Parvati and parameswara are the two forms/bhaavaas of the same superpower – just like the two sides of a coin. If you remove from this word siva, the sakti beejakshara e, si becomes sa.
Deva: – Lord Mahadeva
[Devah means swayam jyothiswarupah and sarvasaktah]
Saktyaa – with you the Para-Sakti
[icchaasakti-kriyaa-sakti-jnaanasakti]
Yukta: – together with [you]
Bhavati yadi – only if so placed
Prabhavitum – to create the world
Sakta: – become capable
Evam – like that[thus]
Na cet – if not together with [you]
Spanditum api – even for movement
Kusala: – be capable
Na khalu – not becoming
Ata: – hence
Hari-hara-virincaadibhirapi –even by brahma, Vishnu, Rudra and other gods
[virinca – a – kaar hari- u kaar hara – ma kaar together represent aum – which is Pranava mantra]
Oh! Goddess almighty! The divine, self luminous, avidyaanirmukta paramasiva, the prabhu, become capable to create the world only if with Tripura Sundarai[the pure consciousness], in the form of the supporter for the creation of the universe. If not associated with you, he doesn’t become like that; else, he is not even able to move, for sure.
Sloka 2.
Maheem moolaadhaare kamapi manipoore hutavaham
Sthitam swaadhishtaane hridi maruta-maakaasa-mupari
Manopi bhroomadhye sakalamapi bhitwaa kulapatham
Sahasraare padme saha rahasi patyaa viharaseMaheem – the bhootatwa – the earth
moolaadhaare – in moolaadhaara cakra – the secret part
kamapi – also the jalatatwa – the water
manipoore – in the manipooraka cakra – the navel
hutavaham – the agnitatwa – the fire
Sthitam – posited
swaadhishtaane – in the swadhishthaana cakra – between the navel and secret part
hridi – in the heart – in anaahata cakra
marutam – the vaayu tatwa – the air
aakaasam – aakaasa tatwa – the space or ether
upari – above – in visudhdhi cakra
Manopi – manastatwa – the mind
bhroomadhye – between the eyebrows – aajnaa cakra
sakalamapi kulapatham – thus covering all cakraas in sushumna
bhitwaa – intruding through
sahasraare padme – in the thousand petalled lotus in the head
rahasi – in the secret place
patyaa saha – along with your partner sadaasiva
viharase – you enjoy the bliss of aanandaOh ! Goddess Supreme! in moolaadhaara cakra – the secret [private] part, you depict the bhoo-tatwa – the earth; in the manipooraka cakra – the navel,
you depict the jala-tatwa – the water; in the swadhishthaana cakra – between the navel and secret part , you depict the agni-tatwa – the fire; in the heart
– in anaahata cakra – you depict the vaayu-tatwa – the air; above that in the throat – the visudhdhi cakra – you depict the aakaasa-tatwa – the space or
ether; between the eyebrows – in the aajnaa cakra, you depict the manah-tatwa – the mind; thus flowing through the various six cakraas in the
sushumnaa naadi, you reach the thousand petalled lotus in the head called sahasraara cakra and remain there with your husband sadaasiva enjoying
perfect bliss of aananda.
Ref.Soundarya Lahari sloka.blogspot.inRelated articles
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‘Quantum Consistent With Vedas’ Bohr Quantum Founder
Though it is a fact that Hinduism and the Systems of Indian Philosophy are the forerunners of Modern Thought, here I differ in that Our systems are
ahead of the Modern Science as some of the theories they still have are wrong and Hinduism will be proved Right eventually, our people , even those
who are supposed to be educated, will believe these statements.
But they will, if they hear it from a Westerner!
Neils Bohr, Founder of Quantum Theory This is precisely what I intend in this post.
I have posted on the views of Quantum and Indian Philosophy, how they concur,How Scientists of the day meet Adi Shankaracharya in describing and
explaining he Quantum Theory.
Two people are considered to be the Founders of Quantum Theory.
They are Bohr and Schrödinger.
“Both Bohr and Schrödinger, the founders of quantum physics, were avid readers of the Vedic texts and
observed that their experiments in quantum physics were consistent with what they had read in the Vedas.”
”
Tat Tvam Asi, You Are That ”
ब्रह्मैवेदममृतं पुरस्तात् ब्रह्म पश्चात् ब्रह्म उत्तरतो दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ 2.2.11Niels Bohr got the ball rolling around 1900 by explaining why atoms emit and absorb electromagnetic radiation only at certain frequencies.
Then, in the 1920′s Erwin Schrödinger (1887-1961), an Austrian-Irish physicist (pictured below), who won the Nobel prize, came up with his famous wave equation that predicts how the Quantum Mechanical wave function changes with time.
Wave functions are used in Quantum Mechanics to determine how particles move and interact with time.
In the 1920′s Werner Heisenberg (1901-1976) formulated his famous uncertainty principal, which states when a physicist attempts to observe a subatomic particle, the experimental apparatus inevitably alters the subatomic particle’s trajectory.
This is because they are trying to observe something that is of the same scale as the photons they are using to observe it.
To be more specific, to observe something that is subatomic in size one must use a device (apparatus) that projects photons at the particle being observed.
This is because the reception of photons by our retina is what we call vision.
Basically, to observe something, we must bounce photons off it. The problem is that the photons disturb the subatomic particles because they are of the same size.
Thus, there is no way to observe subatomic particles without altering their trajectories.
Bohr, Heisenberg and Schrödinger regularly read Vedic texts. Heisenberg stated,
“Quantum theory will not look ridiculous to people who have read Vedanta.” Vedanta is the conclusion of Vedic thought.
Furthermore, Fritjof Capra, when interviewed by Renee Weber in the book The Holographic Paradigm(page 217–218), stated that Schrödinger, in speaking about Heisenberg, has said:
“I had several discussions with Heisenberg. I lived in England then [circa 1972], and I visited him several times in Munich and showed him the whole manuscript chapter by chapter.He was very interested and very open, and he told me something that I think is not known publicly because he never published it. He said that he was well aware of these parallels.
While he was working on quantum theory he went to India to lecture and was a guest of Tagore.
He talked a lot with Tagore about Indian philosophy.
Heisenberg told me that these talks had helped him a lot with his work in physics, because they showed him that all these new ideas in quantum physics were in fact not all that crazy.
He realized there was, in fact, a whole culture that subscribed to very similar ideas.
Heisenberg said that this was a great help for him. Niels Bohr had a similar experience when he went to China.”
Schrodinger wrote in his book Meine Weltansicht:
“This life of yours which you are living is not merely a piece of this entire existence, but in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance.
This, as we know, is what the Brahmins [wise men or priests in the Vedic tradition] express in that sacred, mystic formula which is yet really so simple and so clear:
; tat tvam asi, this is you. Or, again, in such words as “I am in the east and the west, I am above and below, I am this entire world.”
ब्रह्मैवेदममृतं पुरस्तात् ब्रह्म पश्चात् ब्रह्म उत्तरतो दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ 2.2.11This is a reference to the Mundaka Upanishad mantra (above) in which the Vedic understanding of the connectivity of living entities is put forward to help the Bhakta (practitioner of yoga) to understand the difference between the body and the living entity.
How the real nature of the living entity is realized only in union with the source, the supreme being (Brahman/Krishna) through a platform of transcendental divine loving service.
The multiplicity is only apparent. This is the doctrine of the Upanishads. And not of the Upanishads only. The mystical experience of the union with God regularly leads to this view, unless strong prejudices stand in the West.” (Erwin Schrödinger, What is Life?, p. 129, Cambridge University Press)
“There is no kind of framework within which we can find consciousness in the plural; this is simply something we construct because of the temporal plurality of individuals, but it is a false construction… The only solution to this conflict insofar as any is available to us at all lies in the ancient wisdom of the Upanishad.” (Mein Leben, Meine Weltansicht [My Life, My World View] (1961), Chapter 4).
Swami Vivekananda, Nikolas Tesla and Energy Post follows
Citation.
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Cure Disease ‘Aksheebhyam The ‘ Auto Suggestion Sukta
The Aksheepyamthe Suktha appears in the RigVeda 10.163.
This Suktha is a rare piece in the Veda that contains Auto suggestion for curing diseases.
Thie Aksheebhayaan Sooktha has six couplets.
Regular recital shall provide a Healthy Life and if one is afflicted by Diseases, he’/she will get immediate relief.
Aksheebhyaam the Naasikaabhyaam Karnaabhyaam subugaathadhi
Yakshmam seershanyam masthishkaath jihvaayaa Vivruhaami the. 1
The – from your ,
Aksheebhyaam-Eyes,
Naasikaabhyaam-Nose,
Karnaabhyaam-Ears,
Subhughaath-Cheeks,
Seershanyaam-Head,
Masthishkaath-Brain,
Jihvaa- Tongue,
Yakshmam-Disease,
Vivruhaami-Drive away.
I shall remove disease from your eyes, Nose,Ears,Cheeks,Head, Tongue and Brain.
KreevaapyasthaUshneehaabhya: Keekasaabhyo,Anookyaath
yakshmam Dhoshanya (a) mamsaabhyaam Baahupyaam Vivruhaami the-2
The-from your
Kreevaabhyaam-Neck,
Ushneekabhya:-from your Head ,
Keekachaabhya -Bones ,
Anokyaath-Joints, ,
Amsaabhyaam -Shoulders,
Thoshanyam-Arms ,
Baahubhyaam-Fore arms ,
Yakshmam-Diseases ,
Vivruhaami -Drive away.
I will drive away diseases from the Neck,Head, Bones,Joints, Shoulders , Hands and Forearms.
Aaanthraapyasthe Kuthaapyo Vanishtor Hrudayathadhi
Yakkshmam Mathasnaabhyam yagna: Plaasibhyo Vivruhaami the-3
The-from your ,
Aanthrebhya:-Stomach ,
Kuthaabhya :-Anus ,
vanishta -Lower Abdomen ,
Hrudayaath -Heart ,
Mathasnaabhyam– Kidneys ,
Yagna:-Liver ,
plaasibhya :-Internal Organs of the stomach ,
Yakshma- Disease ,
Vivruhaami-Drive away .
I shall drive away the diseases from your Stomach,Anus,Lower Abdomen,Heart,Kidneys, Liver and the internal Organs of the stomach.
Oorubhyaam the ashteevabhyaam Paarshneebhyaam prabhathaabhyaam I
Yakshmam Sronibhyaam paasathaath Pamsaso Vivruthaami the-4
The-From your ,
Oorubhyaam -Thighs, ,
Ashteevathyaabhyaam-Joints ,
Paarshneebhyaam -Balls of the feet ,
Prabhathhabhyam -Lower Legs ,
Sronibhyam-Hip ,
Paasathaath-Behind,
Pamsasa: -Internal Organs,
Yakshma -Diseases,
Viruhaami-I shall drive awy .
I shall drive away the Diseases from the Thighs, Joints, Balls of the feet, lower legs,Hip, Behind and the Internal Organs.
Mehannathvanam karanaalomabhyasthe Nakebhya:
Yakshma Sarvasmaathaathmansthamitham Vivruhaami the-5
The – from your,
Mehanaath Private parts ,
Vanam Karanaath -Bladder ,
Lomabhya -Hairs ,
Nakebhya: -Fingernails,
Aathmanatham-whatever is in ,
Sarvasmaath-All the parts of the Body ,
Yakshmam -Diseases ,
Vivruhaami-I drive away .
I drive away diseases from Private parts,Bladder, Hair.Fingernails, and from all the parts of the Body.
Angaathanaallomno jaatham Parvani Parvani,
Yakshmam Savasmaathmanasmitham vivruthaami the-6
the-From your ,
Angaath Angaath-Every part of the Body ,
Lom Lomna-from every hair ,
Jaatham-resulting ,
Parvani parvani-Every Joint ,
Aathmanasastham- your ,
Sarvasmaath -All the parts ,
Itham -This,
Yakshmam -Disease ,
Vinuhaami -I drive away .
I drive away every disease from every part of the Body, Hair:every part from which the diseases spring, Joints, and from all parts of the Body
For Text in Sanskrit and other Indian Languages.
http://www.bharatiweb.com/new/aksheebhyam-sooktam/
http://sanskritdocuments.org/doc_veda/suktalst.html
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Vedas On Human Anatomy
Lest people may think that the Vedas just skim the surface of any subject, here is a Sample of what the Vedas say on Human Anatomy.
Head , Siras.
This consists of three parts.
a) Lalata (brow)
b) Kakatika
c) Kapala
– Atharva veda[ii]and the shatapatha bramhana[iii],
The upper skull bones are attached to the other skull bones- Shatpad bhramhan[v].
The upper skull bone , the cranium.
The number of skull bones in modern anatomy Eight.
The Shatapada bhramhan[vi]describes the human head as made of skin, bone, and the brain.
The gopath bhramana[vii] mentions marrow in addition.
Vedas on Human Anatomy, Image Credit http://is1.mum.edu/vedicreserve/forty_branches_large_views/Rk.gif The Atharva veda[viii]further describes the head as having seven apertures (khani) – two ears, two eyes, two nostrils and the mouth.
2) Griva (neck)
The structure of the Neck. as described in the Vedas.
Posterior part – the posterior part of the neck is made of
a) One strong bone (virya) with 14 karukaras (lateral processes) on the two sides of the vertebral column.
b) One artery carrying the blood upwards (rig veda 10.163.2 . Av 11.32.2)
c) Eight manyas (carotid arteries)
Anterior part – the anterior part of the neck is the throat (kanta)- in which their lies a dhamani (should be the wind pipe in this context).
The structure given here refers to the cervical column i.e griva with 14 karukaras [posterior] and to the windpipe anterior.
The exact number of cervical bones according to modern observation is Seven.
Hoernle[xi] comments : the two transverse process to each vertebral are counted as separate bones so the number they counted as 14.
3) Hanu (jaw)
The atharva veda[xii] mentions the jaw as a complete organ.
The expression found in the av is Hanu-cityaa.
4) Akshi (eyes)
The bhramhana[xiv] texts refer to the white the black and the red ball of the eye
Two passages of give elaborate description of eye as follows:
a) First Lohini-raji (red arteries and red veins of the white part of eye)
b) Then Aapa (vitreous humours)
c) Then Kaninika (pupil)
d) Then mandal (eye ball)
e) Then Krishna (iris)
f) Then Sukra or sukla (white part of eye ball)
g) Lastly the eye lashes in the upper and lower part of the eye.
(Shatpath bramhan[xv] and bruhat aranyaka upanishad[xvi] )
There are two arteries (nadis ) of the eye, which extend to the heart
5) Vaksha (thorax):
The shatpath bramhan[xviii] through the analogy of chandas (metres) describes the chest of the human body.
There are four sides of the chest:
a) kikasa (thoracic vertebrae)
b) parshvas (two sides)
c) uras (Sternum)
d) sixteen jatrus (costal cartilages)
.
6) Hrdaya
In the Upanishad period the hrdaya is described and is stated there as made up of flesh with a network structure.
[xxi]. Puritat the coating of the heart has been mention in the text of the vajasaneyi samhita[xxii].
Moreover in the same text[xxiii] there occurs the mention of two lump of flesh(kosi)of the hrday.
In the Upanishad[xxiv] the heart is conceived of as the wheel of a chariot in which the arteries emanating from the heart are described as the spokes of the wheel.
The numbers of vessels in the heart stated in different Upanishads differ.
According to some the number is 101 whereas in Brhat Aranyaka upanishad[xxv] and other Upanishad the number of vessels with its branches and sub branches are 72000.
The weight
of heart is stated in the garbha upanishad[xxvi] as eight pala.7) Parshva (sides)
The shatapath bramhan[xxvii] gives the following account of the structure of the two sides.
The two sides of the body are formed by 26 parsus or parisavas (ribs).
Theses ribs are joined at either end to the thoracic vertebrae (kikasa) in the back and jatru (costal cartilage) in the front.
These ribs are attached to the andaparisus ( which should mean globular end of the rib)
8) Pristi (vertebral or vertical column)
The shatapath bramhan[xxviii] refers to the three division of the vertical column:
a) Griva (cervical)
b) Amuka (thoracic)
c) Udara (lumbar)
In the thoracic portion of the vertebral column there are 32 pristi kundalas or karukaras (vertebra). The lumbaric portion (udara) is statedas consisted of 20 kuntapas
9) Vasti (Bladder)
The atharva veda[xxix] describes it as the size of a bow.
The urine is conveyed to the bladder by the two Gavini. To the bladder is attached the vasti –bila (bladder-orifice) and mehana or vartam (urinary duct).
10) Upper limbs
From the account give in the vedic text we can form an idea of the component parts of the upper limbs.
These are shoulder (amsa) and the hands, the arms (bahu), forearm (doshan) and palm (pani).
Amsa (shoulder) – the atharva veda[xxx] mentions of two parts of shoulder consisting of aksha (collar bone) and kaphoda (shoulder blades).
According to the shatpath bramhan[xxxi] the shoulder blade (phalaka) are very small bones.
Bahu (hands) = the hands are joined to the trunk by means of the collar bones[xxxiii].
They are made up of three parts[xxxiv].The name of the three parts are known as bahu (arm), doshan (forearm) and pani (palm).
The palm consist of two parts – ucchalankhas (long bones) and in midst of the hand and the angulis each with three joints.[xxxv]
11) The lower limb
Fom the description given in atharva veda[xxxvi] and shatapath bramhan[xxxvii] the following idea about the structre of lower limb can be made.
The lower limb are connected to the trunk by means of shroni (hip). Vankshana (groin) is a joint connecting the thigh with the belly
. There are three parts of the lega) Uru (thigh)
b) Jagana(lower part of the leg)
c) Pada (foot)
The knee resemble a ‘fourfold frame’ for joining thigh with the lower part of leg. The foot consists of five parts
a) Parsni (the heel)
b) Gulpha (ankle )
c) Ucchalamkha (meta tarsal)
d) Prastista (base – carpus)
e) Anguli (digits)
Citations.
An interesting and Informative site on AyurVeda, visit the Link below.
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