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  • Panchayatana Puja Mantras Text

    I had posted an article on Daily Worship of Five Deities Panchayatana Puja.

    I had provided a Link for the Mantras.

    The Link does not seem to work any longer..

    This has been brought to my notice by readers.

    I am furnishing the Text for the Panchayatana Pooja.

    panchayathanam
    Panchayana Pooja

    I thank Mr.K. N. Ramesh for the text.

    There are some who include Lord Subrahmanya in this Pooja.

    As Adi Shankaracharya would have it, Subrahmanya does not seem to find a place in this specific Puja.

    One may include Subrahmanya as well but then it would not be Panchayatana Puja.

    None of the Deities as mentioned by the Acharya are to be omitted.

    They are,

    Surya,

    Ganesha,

    Devi,

    Shiva and

    Vishnu.

    A paragraph from “Sankara’s Teachings’ by Sri Atmananda of Sri Ramakrishna Mutt on the subject:

    “Sankara instituted the worship of all these five Gods, Sun, Ambika, Vishnu, Ganapati and Shiva all on the same pedestal. This emphasized the idea that these are not five different Gods, but they are the one God worshipped in five different forms in different parts of India. Some wrongly think Sankara taught only Jnana and had no place for Karma. Sankara held that the place of Jnana was all-important but he knew equally well that many could not give up Karma and so they should be taught the most beneficial forms of Karma. Thus it is that the Panchayatana Puja (the worship of five Gods) came into vogue in Smartha homes. The other name for this is Siva-Puja.’

     

    Text of the Puja with procedure.

    Panchayatana puja

    Courtesy: Prof.Sri.V.Krishnamurthy

    MY PANCAYATANA PUJA

    [Note:  What is given below is an outline of how I do my Pancayatana-pUjA. I have been doing it for the past fifty years & more – of course now and then there have been breaks, short and long.  I have not referred to any old manuscripts or  any formal book; but what is written is what I got from my father sixty years ago, with, of course, some compromises I had to introduce due to my inability, over the years,  to follow all rules.  I do have a mss. of my father  to which I do refer now and then]

    For many Sanskrit  and Sanskrit-cum-Tamil words I am not giving the English meaning, because I presume those interested in this PUjA  would be familiar with such words.

    Key to Transliteration of Sanskrit words

    Kyoto-Harvard Convention (Modified)

    Vowels:

    Consonants:
    a    as the ‘u’ in but
    A or Aa or aa        as the ‘a’ in father
    i     as the ‘i’ in mill
    I     as the ‘ea’ in meal
    u    as the ‘u’ in put
    U   as the ‘u’ in rule
    e    as the ‘ey’ in they
    ai as the ‘ai’ in aisle
    o as the ‘o’ in go
    au as the ‘ou’ in loud
    R as the ‘r’ in Sanskrit    		 gutturals        k          kh        g          gh            G

    palatals          c          ch        j           jh      jna

    linguals          T          Th        D         Dh            N

    dentals           t           th         d        dh          n

    labials            p          ph        b          bh       m

    semivowels   y           r          l           v
     

    Sibilants

    As in

    Beginning of word

    Middle of word

    Sanskrit Examples
    Palatal ‘s’ as in the German word ‘sprechen’ Sh (or) sh S ISvara, darSana, paSyati, ViSvaM
    Shankara, shAnti, Shiva, ShaSi (*)
    Shutter, shame Shh (or) shh  Sh (or) sh Vishnu, Purusha, dvesha. ShhaNmukha,
    Sun, sand S (or) s S samsAra, SamsAra, Satva, satva, VasanA

    Note on (*): In the word ‘ShaSi‘, the same palatal ‘s’ is transliterated differently in the beginning (as ‘Sh‘) and  in the middle of the word (as ‘S‘). Another word where this situation occurs is, for example, ‘shuSrUshA‘ where the first ‘sh‘ and the middle ‘S‘ represent the same palatal ‘s’.

    anusvAra —-  M     visarga —-         H          aspiration —–           h

     

    PujA articles needed:

    1. Panca-pAtram + UdraNi
    2. Akshatai –just a teaspoon.
    3. Kumkumam –
    4. Sandal-paste (a tea-spoon of this to be made for each pUjA day)
    5. An Asana for sitting. (One is supposed to sit facing East or North)
    6. A seat (Peetham) for keeping the deities and other accessories. If there is a picture included in your pUjA, the picture will face  South or East according respectively to the way you face, as described in No.5.
    7. A PujA Bell, which usually has a nandi at its top.
    8. A plate (called snAna-vedhi) for keeping the deities for the purposes of Abhishekam.  It may have a hole in the centre so that the Abhisheka-water may collect in a vessel below; or it may have a channel-like outlet by which the abhisheka-water may flow into another vessel. Another plate or cup (to be calledarghya-pAdya-AcamanIya pAtram — to be shortened as apA-pAtraM , hereafter in this document).
    9. Flowers for the PujA.
    10. VibhUti
    11. Three or four small plates, five small cups (each of which to be able to  hold at least two tablespoons of water). These five are for the so-called five kalaSas,ISAna, etc. These are to be arranged on a plate, one in the centre, one each in the four directions of the centre.
    12. Shankham, with some kind of stand for it, so that it may hold water and sit flat
    13. Camphor (to be used for the karpUra-nIrAnjanaM)
    14. Agarbati (to be used as a continuous light emitting fragrance throughout the pUjA as well as for the dhUpAM part of the sixteen-part pUjA)
    15. Cotton for deepam ( both for #16 below and for the deepaM part of the sixteen-part pUjA).
    16. Kuttu-vilakku or its equivalent
    17. A vessel for holding about six glasses of water; and most important of all,
    18. The PujA deities – to be separately described, along with two or three small kerchief-like towels to be used for drying the deities after the abhisheka, these towels not to be used for any other purpose.

     

    Note: Metals used in the above articles should, as far as possible, avoid steel or iron.  My own compromise is: except for #17 above, all are either silver or brass or bronze.

    Preferable Vedic Knowledge:  To be able to recite Rudram, Camakam, Purusha-sUktam.  This much is a minimum.   If Recitation can be done without the book, it will be wonderful; for, both the hands and all your attention would be needed for the pUjA.  To hold a book in one of the hands would be most inconvenient. Anything else that you can recite would be valuable.

    Daily Prerequisite: Morning Sandhyavandanam should have been done.

    Do an AcamanaM and then start:

    ShuklAmbaradharaM vishNum shaSi varNaM caturbhujaM /
    Prasanna-vadanaM dhyAyet sarva-vighnopaSAntaye //

    Guru brahmA gururvishNuH gurur-devo maheSvaraH/
    Gurus-sAkshAt paraM prahma tasmai shrI gurave namaH //

    prANAyAmaM.

    SankalpaM: shubhe shobhane muhUrte Adya-brahmaNaH dvitIya-parArdhe Shveta-varAha kalpe vaivasvata-manvantare ashtAvimSatitame kaliyuge  prathame pAde jambU-dvipe bhArata-varshe bharatha-khaNDe meroH dakshiNe pArshve  —-shakAbde  asmin vartamAne vyAvahArike prabhavAdi shhashTi-samvatsarANAM madhye   —- nAma-samvatsare —-ayane —–Ritau  —-mAse    —pakshe   —  tithau — nakshatra-yuktAyAM shubha-yoga shubha-karaNa evamguNa viSeshaNa-viSishTAyAM asyAM  — shubha-thithau  mamopAtta-samasta-durita-kshayadvArA  shrI-parameSvara-prItyarthaM asmAkaM saha-kuTumbAnAM kshema-sthairya-vIrya-vijaya-Ayur-Arogya-aiSvaryANAM abhivRiddhyarthaM  dharmArtha-kAma-moksha caturvidha-phala-purushArtha-siddhyarthaM ishTa-kAmyArtha-siddhyarthaM sarvAbhIshTa-siddhyarthaM sarvArishTa-shAntyartham aroga-dhRDha-gAtrathA-siddhyarthaM ShrI-sItA-lakshmaNa-bharata-shatrughna-hanUmat-sameta shrI rAma-chandrAdi-samasta-hari-hara-devatA-prasAda-siddhyarthaM sAmba-parameSvara-prasAda-siddhyarthaM

    [At this point, for the past few months, I have been adding  the following : asmin janmani janmAnte bhagavat-smaraNena saha anAyAsa-maraNa-prAptyarthaM, janmAntare’pi manushya-janma-prApti-dvArA parmAtmani atyanta-bhakti-siddhyarthaM, ekAnta-bhakti siddhyarthaM advaita-bhakti-siddhyarthaM]

    sAmba-parameSvare para-brahmaNi acancalA-bhakti-siddhyarthaM yAvac-chakti deva-pUjAM karishye. Adau deva-pUjAngaM shakti-pancAkshara mahAmantra-japaM karishye. tat-pUrvaM  mahA-gaNapati-mahA-mantra-japaM karishye.

    [These two japas are now done.  Obviously, the assumption is that you have been initiated into these japas formally by some one whom you consider to be your guru for that purpose.  I have been initiated into the shakti-pancAksharI by my father and into the mahA-gaNapati mantra by another Guru-ji]

    [One is supposed to do 108 times japa  of each of the mantras. This is the ideal situation.  Compromises are 54 or 32.   Ten time japa is only an apology.  But some of the days  I confess it  turns out to be  only an apology!]

    KalaSa-pUjA:

    kalaSa-pUjAM karishye /

    [Decorate the water-filled pancapAtraM with chandan & kumkum & flowers]

    kalaSasya AdhAre dvAdaSa-kalAtmane am arka-maNDalAya namaH / madhye daSa-kalAtmane mam vahni-maNDalAya namaH / mukhe ShhoDaSa-kalAtmane um soma-maNDalAya namaH //

    indrAya namaH / yamAya namaH / varuNAya namaH / somAya namaH /

    tatpurushAya namaH / [This on the east of the pAtram]
    aghorAya namaH [This on the south]
    vAmadevAya namaH [This on the north]
    sadyojAtAya namaH [This on the west]
    ISAnAya namaH  [This on the water in the pAtram]

    Tham vam amRte amRtodbhave amRtamayAsrAvaya srAvaya

    [Show the dhenu mudrA]

    [Now place your right palm on the top of the panca-pAtram].

    kalaSasya mukhe vishNuH kaNThe rudraH samASritAH / mUle tatra sthito brahmA madhe mAtR-gaNAH-smRtAH /kukshau tu sAgarAs-sarve  sapta-dvIpA vasundharA / Rgvedo’tha yajur-veda sAmavedo’hyatharvaNaH / angaiSca sahitAs-sarve kalaSAmbu samASritAH / AyAntu deva-pUjArthaM durita-kshaya-kArakAH / gange ca yamune caiva godAvarI saraswatI / narmade sindhu kAverI jale-smin sannidhiM kuru /

    Mantras to be recited now, if you know:  ‘Apo vA idam sarvaM …… bhUrbhuvasuavroM‘ / Also to be recited three times to be recited: GayatrI and any other mantra to which you have been initiated.

    Shankha-pUjA:

    [Now decorate the shankham with sandal and kumkum & flowers; fill it up with water from the panca-pAtram ]

    [Hold the shankham in your left palm and cover it up with the right palm]
    Shankha-mUle sthito brahmA shankha-madhye saraswatI / shankhAgre sarva-tIrthAni tasmAc-chankhaM prapUjayet // tvaM purA sagarotpanno vishNunA vidhRtaH kare / pUjitas-sarva-devAnAM pAncajanya-namo’stu te // pAnca-janyAya vidmahe pAvamAnAya dhImahi / tannaH shankhaH pracodayAt //

    [Say the GAyatrI and the pancAkshara-mantram three times ]

    [Sprinkle the shankha-water three times into the panca-pAtram as well as all the accessories kept for the pUjA. Also sprinkle it three times on yourself.  Any remaining water in the shankham to be poured into the panca-pAtraM. Now the panca-pAtram water has been purified.  So pour a little from it into the stored water-vessel No.17, so that  all the water that will be used for the pUjA would have been purified.   In the course of the rest of the pUjA, as and when the water in the panca-pAtram gets emptied, fill it up from No.17 hereafter].

    [Fill up the shankham again with water from the panca-pAtram, decorate with flowers and show the mudrAs of shankha, cakra-gadA-padma and dhenu]

    pUjA of the five kalaSas ‘ISAna’ etc.:

    Sandal, flowers, and akshata (mixed with sandalpaste and kumkum), all to be used as offering to each of the kalaSa – with the following mantras:

    naM hrAM ISAnAya Urdha-vaktrAya namaH  — for the central kalaSa, (to be called hereafter ‘ISAna-kalaSa‘).
    maM hrIM  tatpurushAya pUrva–vaktrAya namaH —  for the kalaSa on the east, (to be called hereafter ‘tatpurusha-kalaSa‘).
    shiM hrUM aghorAya dakshiNa-vaktrAya namah —  for the kalaSa on the south  (to be called hereafter ‘aghora-kalaSa‘)
    vAM hraiM vAmadevAya uttara–vaktrAya namaH – for the kalaSa on the north (to be called hereafter ‘vAmadeva kalaSa‘)
    yaM hrauM sadyojAtAya paScima–vaktrAya namaH – for the kalaSa on the west (to be called hereafter ‘sadyojAta-kalaSa‘)

     

    [Now fill them with water from the panca-pAtraM,  in the following order, with the following mantras.  If you do not know how to recite them with the proper svaras, learn it from any vedic pundit]

    [Filling up of the ISAna-kalaSa]  ISAnas-sarva-vidyAnAM Isvaras-sarva-bhUtAnAM brahmAdhipatiH brahmaNo’dhipatir brahmA shivo me astu sadAshivoM //
    [Filling up of the tatpurusha-kalaSa] tatpurushAya vidmahe mahAdevAya dhImahi / tanno rudraH pracodayAt //

    [Filling up of the aghora-kalaSa] aghorebhyo’tha gorebhyo ghora-ghoratarebhyaH sarvebhyaH sarva-SarvebhyO namaste astu rudra-rUpebhyaH //

    [Filling up of the  vAmadeva-kalaSa]  vAmadevAya namo jyeshTAya namaH shreshTAya  namo rudrAya namaH kAlAya namaH kalavikaraNAya namo balavikaraNAya namo balAya namo bala-pramathanAya namas-sarva-bhUta-damanAya namo manonmayAya namaH //

    [Filling up of the  sadyojAta-kalaSa] sadyojAtaM  prapadyAmi sadyojAtAya vai namo namaH /bhave bhave nAtibhave bhavasva mAM / bhavodbhavAya namaH //

    [Now decorate the arghya-pAdya-AcamanIya-pAtram with flowers, sandal and akshatA. Then do the PujA for the snAna-vedhi as follows]

    Om dharmAya namaH / adharmAya namaH//
    Om jnAnAya namaH / ajnAnAya namaH //
    Om vairAgyAya namaH / avairAgyAya namaH //
    Om aiSvaryAya namah / anaiSvaryAya namaH //

    [Now do the pUjA for the box or can in which the pancAyatana deities are kept]

    Om guM gurubhyo namaH / gaM gaNapataye namaH /duM durgAyai namaH / maM mahAlakshmyai namaH / saM saraswatyai namaH /kshaM kshetra-pAlakAya namaH /vaM vaTukAya namaH / paM paramAtmane namaH /

     

    [Ring or Sound the bell with the following shloka:] AgamArtham-tu devAnAM gamanArtham to rakshasAm /kurve ghaNTAravaM tatra devatAhvana-lAncanaM //
    Now you are going to open the deities-box.  Before opening it learn what is supposed to be in it.  There are five deities. The deities or divinities are not in their human-like forms but in certain symbols in the form of stones, which are nothing but certain rock-formations available in specified locations in the country. Surya, the Sun-God is inherent in certain crystals normally found in Vallam in Tamilnadu. Shakti is represented by the svarnamukhi stone found in the bed of the river of that name in the Andhra region. Vishnu is the sAlagrAma stone that can be had in plenty in the bed of the river GhanTaki in the Himalayas. GaneSa is the red Sonabhadra stone found in the bed of the river Sone flowing into the Ganga. Finally Shiva is the BANa-linga which is found in the Omkarakunda of the river Narmada, near the island of Mandhata.  It is by the worship of these formless deities that the devotee trains himself to take the mind from the forms to the formless while at the same time allowing full scope for his devotional feelings.

    [When you open the box, say the following]:
    vedAnta-vedyAkhila-viSva-mUrte  vibho virUpAksha-vikAra-rUpa /
    viSveSa viSvAdhika-viSva-mUrte kavATam-udghATaya kAla-kAla //

    [The deities are to be placed on the snAna-vedhi in a particular arrangment.The rule is: AgneyyAM sUryaM niRRtyAM gaNapatiM vAyavyAm-ambikAM aiSAnyAM ca vishNum sthApayet.  That is, Surya in the south-east, gaNapati in the southwest, ambikA in the northwest, and vishNu in the northeast, with Shivain the centre].

    atha-AtmANaM ShivAtmAnaM rudra-rUpiNaM dhyAyet  – meaning, ‘then one should meditate on one’s own Self as Shiva Himself’ thus:
    [Note here the distinguishing characteristic of
    the philosophy of advaita taking over.]
    shuddha-sphaTika-sankASaM triNetraM panca-vaktrakaM /
    gangAdharaM daSa-bhujaM sarvAbharaNa-bhUshitaM //
    nIlagrIvaM shaSAnkAnkaM nAga-yajnopavItinaM /
    nAgAbharaNa-shobhADhyaM vyAghra-carmottariyakaM //
    kamaNDvalvaksha-sUtrAdi dhAriNaM ShUlapANinaM /
    jvalantaM pingala-jaTAS-ShikhAmadhyoda-dhAriNaM //
    vRshas-skanda samArUDhaM umA-dehArdha-dhAriNaM /
    amRtenAplutaM hRshTaM divya-bhoga-samanvitaM /
    digdevatA-samAyuktaM surAsura-namaskRtaM //
    nityaM ca SASvataM shuddhaM dhruvam-aksharam-avyayaM //
    sarva-vyApinam-ISAnaM rudraM vai viSva-rUpiNaM /

    Rule: [evaM rUpiNaM eva dhyAtva dvijaH samyak tato yajanaM Arabhet : meaning, ‘thus should the twice-born meditate on the Form and begin his pUjA‘.
    athAto rudra-snAnArcanA-bhishekaM vidhim vyAkhyAsyAmaH : meaning, now let us describe the process of Abhisheka and Arcana of Lord Rudra]

    Note: In what all that follows, ‘akshata’ means akshata (rice, whole, not broken) mixed with sandalpaste and kumkum or turmeric powder.

    Atma-pUjA :

    [Sprinkling  the akshata on oneself]: Atmane namaH /paramAtmane namaH / jnAnAtmane namaH / sat-cid-Ananda-mUrtaye namaH /
    deho devAlayaH prokto  jIvo devas-sadAshivaH /
    tyajed-ajnAna-nirmAlyaM so’hambhAvena pUjayet //
    Meaning: This body is said to the temple of the Gods. The Soul within is Lord shiva Himself. Leave off the garbage of Ignorance and do the PujA with the attitude of ‘He I am’.

    As you place the deities on the snAna-vedhi, recite the following five shlokas on Atma-linga–pUjA, by Shankaracharya:

    ArAdhayAmi maNisannibham Atmalingam   ……   shambho tavArAdhanaM //

    snAna-vedhi pUjA: 
    [Akshata to be sprinkled on the East of the vedhi]: pUrvadvAre dvArashriyai namaH / dhAtre namaH, vidhAtre namaH //

    [on the south of the vedhi]: dakshiNa dvAre dvArashriyai namaH / jayAya namaH, v ijayAya namaH //

    [on the west of the vedhi]: paScimadvAre dvarashriyai namaH muNDAya namaH, camuNDAya namaH //

    [on the north of the vedhi]: uttaradvAre dvArashriyai namaH / shankanidhaye namaH, padma nidhaye namah //

    indrAya namaH, surAdhipataye namaH /    —  on the East side
    agnaye namaH, tejodhipataye namaH /  —  on the south-east
    yamAya namaH, bhUtAdhipataye namaH / — on the south
    niRRtaye namaH, rakshodhipataye namaH / — on the southwest
    varuNAya namaH, jalAdhipataye namaH / — on the west
    vAyave namaH, prANAdhipataye namaH /  — on the northwest
    kuberAya namaH, yakshAdhipataye namaH / — on the north
    ISAnAya namaH, vidyAdhipataye namaH /  — on the northeast

    [at the centre]:
    anantAya namaH, nAgadhipataye namaH
    brahmaNe namaH, lokAdhipataye namaH
    vishNave namaH, sarvAdhipataye namaH
    AdhAra-shaktyai namaH, mUla-prakRtyai namaH 
    saM satvAya namaH, raM rajase namaH, tam tamase namaH
    maM mAyAyai namaH, viM vidyAyai namaH /
    madhye suvarNa-maNTapAya namaH //

    Now starts the sixteen-part formal pUjA : [The svaras for the vedic mantras used have to be learnt orally from a Pundit.  Without the proper svaras, the pUjAloses all its sanctity]

    dhyAnaM & AvAhanaM:
    Om Asatyena rajasA vartamAno niveSayan amRtam martyamca / hiraNyayena savitArathena devo yAti bhuvanA-vipaSyan // Om CchAya-samjnA sameta shrI Surya-nArAyaNaswAminam dhyAyAmi, avAhayAmi // [Sprinkle the akshata on the Surya deity].
    Om shri gaNAnAm tvA ganapatim havAmahai kaviM kavInAm upamashravastamam / jyeshTarAjam brahmaNAm brahmaNaspata AnashRNvan Utibhis-sIdasAdanaM / Om shrI mahA-gaNapatim dhyayAmi AvAhayAmi // [Sprinkle the akshata on the Vinayaka deity].
    Om gaurImimAya salilAni takshatyekapadI dvipadI sA catushpadI / ashTApadI navapadI babhUvushI sahasrAksharA parame vyoman // GaurIM dhyAyAmi AvahayAmi [Sprinkle the akshatA on the ambikA deity].
    Om ISAnas-sarva-vidyAnAM Isvaras-sarva-bhUtAnAM brahmAdhipatiH brahmaNo’dhipatir brahmA shivo me astu sadAshivoM // Om shrI sAmba-parameSvaram dhyAyAmi AvAhayAmi [Sprinkle the akshata on the Shiva deity].

    Om sahasra-sIrshA purushaH / sahasrAkshas-sahasrapAt / sa bhUmiM viSvato vRtvA /atyatishTad-daSAngulaM /
    hiraNya varNAM hariNIm suvarna-rajatas-srajAM / candrAM hiraNmayIM lakshmIM jAtavedo ma Avaha//
    Om shrI lakshmI-nArayaNaM dhyAyAmi AvAhayAmi //

    [At this point, the following AvAhanAs are added according to our family custom.  Each one may follow one’s own family traditions:
    Om shrI sItA-lakshmaNa-bharata-shatrughna-hanUmat-sameta shrI rAmachandra para-brahmANaM dhyAyAmi AvAhayAmi.
    Samasta-hari-hara-devatAn dhyayAmi AvAhayAmi.
    durgA-lakshmI-saraswatIm dhyAyAmi AvAhayAmi.
    Shri Chandra-sekharendra-mahAswAminaM dhyAyAmi AvAhayAmi.
    Bhagavantam RamaNa maharshiM dhyAyAmi AvAhayAmi.
    Aravinda-mahAyoginaM dhyAyAmi AvAhayAmi
    ShrImAtR-yoginIm dhyAyAmi AvAhayAmi.]

    AsanaM :
             Purusha evedagm sarvaM  / yadbhUtaM yacca bhavyaM / utAmRtattvasyeSAnaH / yad-annenAtirohati //tAM ma Avaha jAtavedo lakshmIm-anapagAminIM /yasyAM hiraNyaM vindeyaM gAmaSvaM purushAn-ahaM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / AsanaM samarpayAmi // [Sprinkle the akshatA on all the deities in the snAna-pIThaM]

    [One can understand now what is going on.  We say four lines  from the PurushasUktam and two lines from the SrisUktaM and keep going on with the sixteen upacAras in that order ]

    PAdyaM :

    etAvanasya mahimA / ato jyAyAgmSca pUrushaH / pAdo’sya viSvA bhUtAni / tripAdasyAmRtaM divi // aSva-pUrvAM ratha-madhyAM hastinAda-prabodhinIM / shriyaM devIm-upahvaye shrIr-mA devI jushatAM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / PAdyaM samarpayAmi // [Pour an udraNiof water in the apA-pAtraM]

    arghyaM:

    tripAdUrdhva udait-purushaH / pAdosyehAbhavAt-punaH /tato vishhvang-vyakramat / sASanAnaSane abhi // kAM sOsmitAM hiraNya-prAkArAM ArdrAM jvalantIM tRptAM tarpayantIM / padme sthitAM padma-varNAM tAmihopahvaye shriyaM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / arghyaM samarpayAmi //[Pour an udraNiof water in the apA-pAtraM]

    AcamanIyaM :

    tasmAd-virADajAyata / virAjo adhi pUrushaH /sa jAto atyaricyata / paScAd-bhUmim-atho puraH // candrAM prabhAsAM yaSasA jvalantIM shriyaM loke devajushTAM udArAM /tAM padminImIM sharaNam-ahaM prapadye alakshmIr-me naSyatAM tvAM vRNe //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / AcamanIyaM samarpayAmi // [Pour anudraNi of water in the apA-pAtraM]

    SnAnaM :

    yat-purusheNa havishA / devA yajnam-atanvata // vasanto asyAsIdajyaM / grIshma idhmaS-SaraddhaviH // Aditya-varNe tapaso’dhijAto vanaspatis-tava vRksho’tha bilvaH / tasya phalAni tapasA nudantu mAyAntarAyASca bAhyA alakshmIH //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / snAnaM samarpayAmi //

    [This is one of the most important mandatory part. Here one spends as much time as one likes. The optimum standard practice is to recite Rudram, Camakam, Purusha-sUktaM, and Shri-sUktaM during the abhisheka of the deities. One does not pour water or any liquid just like that. One uses a cup with a hole at the bottom so that water, milk, honey, curd, coconutwater or any such liquid pours down the orifice in a continuous straight thin stream. One does this as you recite the various mantras like Rudram, etc. After this recitation is over, one pours the ISAnAdi panca-kalaSa water one after the other, but in the reverse order. That is the order now would be

    1.from the sadyojAta-kalaSa, . 2. from the vAmadeva-kalaSa 3. from the aghora-kalaSa 4. from the tatpurusha-kalaSa and 5. from the ISAna-kalaSa , each with the corresponding mantras associated with that kalaSa..

    At the end of this one pours the Sankha water on the deities, and at this point one repeats the mantra: yat-purusheNa havishA / devA yajnam-atanvata // vasanto asyAsIdajyaM / grIshma idhmaS-SaraddhaviH // Aditya-varNe tapaso’dhijAto vanaspatis-tava vRksho’tha bilvaH / tasya phalAni tapasA nudantu mAyAntarAyASca bAhyA alakshmIH // Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / snAnaM samarpayAmi // snAnAnantaraM AcamanIyaM samarpayAmi // [Pour one udraNi of water in the apA-pAtraM].

    [At the end of this snAna ritual, the pancayatana deities are dried with the towels kept for the purpose. They are then placed in the pUjA box, in the same geometrical locations that were prescribed for the snAna-vedhi. During this physical work of putting everything back in place, drying up the deities, etc. one can recite the stotras that one knows on any of the deities. I for one, invariably recite the Shiva-pancAkshara-stotra beginning with ‘nAgendra-hArAya’.]

    VastraM:

    saptAsyAsan paridhayaH / tris-sapta-samidhaH kRtAH / devA yad-yajnaM tanvAnAH / abadhnan purushaM paSuM // upaitu mAM devasakhaH kIrtiSca maNinA saha /prAdurbhUtosmi rAshTre’smin kIrtimRiddhiM dadAtu me //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / vastraM samarpayAmi // [If there is no vastraM to be used for the pUjA, say ‘vastrArthaM akshatAn samarpayAmi‘ and sprinkle akshatAs on the deity]

    AbharaNaM:

    taM yajnaM barhishi proukshan / purushaM jAtam-agrataH / tena devA ayajanta / sAdhyA RshayaSca ye // kshut-pipAsAmalAM jyeshTAM alakshmIM nASayAmyahaM / abhUtim-asamRddhiM-ca sarvAM nirNuda me gRhAt //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / AbharaNAni samarpayAmi [or AbharaNArtham akshatAn samarpayAmi]

    GandhaM & KunkumaM :

    tasmAd-yajnAt sarva-hutaH / sambhRtaM pRshadAjyaM / paSUgmstAgmScakre vAyavyAn / AraNyAn grAmyASca ye // gandha-dvArAM durAdharshAM nitya-pushTAM karIshiNIM /ISvarIgM sarva-bhUtAnAM tAmihopahvaye shriyaM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / gandhAn dhArayAmi; gandhasyopari haridrA-cUrNaM samarpayAmi//

    akshatAn :

    tasmAd-yajnAt sarvahutaH / Rcas-sAmAni jagnire / ChandAgmsi jagnire tasmAt /yajus-tasmAd-ajAyata // mahAlakshmI ca vidmahe vishNu-patnI ca dhImahi / tanno lakshmIH pracodayAt //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / gandhAnAM upari akshatAn samarpayAmi //

    pushpArcanA:

    tasmAd-aSvA ajAyanta / ye ke cobhayAdataH / gAvo ha jagnire tasmAt / tasmAjjAtA ajAvayaH // manasaH kAmamAkUtiM vAcas-satyam-aSImahi /paSUnAgm rUpamannasya mayi shrIH shrayatAgm yaSaH /

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / pushpaiH pUjayAmi//

    [One spends as much time as one can, at this step. This is the second mandatory part. You can use all the ashTottaras and sahasranAmas that you can manage. You can also plan them to suit the different days of the week, or the different festival days that occur. But always precede all of them by a minimum arcanA of the five pancayatana deities, as follows]

    Om mitrAya namaH / Om ravaye namaH / Om sUryAya namaH / Om bhAnave namaH / Om khagAya namaH / Om pUshNe namaH /Om hiranya-garbhAya namaH / Om marIcaye namaH / Om Adityaya namaH / Om savitre namaH / Om arkAya namaH / Om bhAskarAya namaH //

    Om sumukhAya namaH / Om eka-dantAya namaH / Om kapilAya namaH / Om gaja-karNikAya namaH / Om lambodarAya namaH /Om vikaTAya namaH / Om vighna-rAjAya namaH / Om gaNAdhipaya namaH / Om dhUmaketave namaH /Om gaNAdhyakshAya namaH /Om phAla-candrAya namaH /Om gajAnanAya namaH / Om vakra-tunDAya namaH / Om SUrpa-karNAya namaH /Om herambAya namaH /Om skanda-pUrvajAya namaH / Om siddhi-vinAyaka-swAmine namaH //

    Om bhavasya devasya patnyai namaH / Om sharvasya devasya patnyai namaH / Om ISAnasya devasya patnyai namaH / Om paSupater devasya patnyai namaH / Om rudrasya devasya patnyai namaH / Om ugrasya devasya patnyai namaH / Om bhImasya devasya patnyai namaH / Om mahato devasya patnyai namaH //

    Om bhavAya devAya namaH / Om sharvAya devAya namaH / Om ISAnAya devAya namaH / Om paSUpater devAya namaH / Om rudrAya devAya namaH / Om ugrAya devAya namaH / Om bhImAya devAya namaH / Om mahate devAya namaH //

    Om KeSavAya namaH / Om nArAyaNAya namaH / Om MAdhavAya namaH / Om GovindAya namaH / Om vishNave namaH / Om MadhusUdanAya namaH / Om trivikramAya namaH / Om VAmanAya namaH / Om ShrIdharAya namaH / Om RshIkeSAya namaH / Om PadmanAbhAya namaH / Om dAmodarAya namaH //

    DhUpaM :

    yat-purushaM vyadadhuH / katidhA vyakalpayan / mukhaM kimasya kau bAhU / kAvUrU pAdAvucyete // kardamena prajA bhUtA mayi sambhava kardama / shriyaM vAsaya me kule mAtaraM padma-mAlinIM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / dhUpaM AghrApayAmi// dhUpAnantaraM AcamanIyaM samarpayAmi// [Pour one udraNi of water in the apA-pAtraM].

    dIpaM :

    brAhmaNo’sya mukham-AsIt / bAhU rAjanyaH kRtaH / urU tadasya yad-vaiSyaH / padbhyAgm SUdro ajAyata // ApaH sRjantu snigdhAni ciklIta vasa me gRhe / nica devIM mAtargm shriyaM vAsaya me kule //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / deepaM darSayAmi // deepAnantaraM AcamanIyaM samarpayAmi// [Pour one udraNi of water in the apA-pAtraM].

    naivedyaM : (This is the third mandatory part. One is supposed to offer the deities, freshly cooked rice with a sprinkling of ghee on it, a little dholl, pAyasaM,any other sweets done specially for the offering, fruits of all kinds, coconuts, etc. In short you offer to the Lord whatever you plan to eat that day — keeping in mind all the restrictions on food that ShAstras prescribe.)

    candramA manaso jAtaH / cakshos-sUryo ajAyata / mukhAd-indraS-cAgniSca / prANAd-vAyur-ajayata // ArdrAM pushkariNIM pushTiM suvarNAM hema-mAlinIM / sUryAM hiraNmayIM lakshmIM jAtavedo ma Avaha //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / ….. phalAni nivedayAmi//naivedyAnantaram AcamanIyaM samarpayAmi / [Pour one udraNi of water in the apA-pAtraM]

    tAmbUlaM :

    nAbhyA AsId-antarikshaM / ShIrshNordyaus-samavartata / padbhyAM bhUmir-diSas-shrotrAt / tathA lokAgm akalpayan // ArdrAM yah-kariNIM yashTiM pingalAm padma-mAlinIM / candrAM hiraNmayIm lakshmIM jAtavedo ma Avaha //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / karpUra-tAmbUlaM samarpayAmi //

    KarpUra-nIrAjanaM :

    [This is the fourth mandatory part].

    vedAhametaM purushaM mahAntaM / Aditya-varNaM tamasastu paare /sarvANi rUpANi vicitya dhIraH /nAmAni kRtvA’bhivadan yadAste / / tAM ma Avaha jAtavedo lakshmIm-anapagAminIM / yasyAM hiraNyaM prabhUtaM gAvo dAsyo’shvAn vindeyaM purushAnahaM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / karpUra-nIrAjanaM darSayAmi//nIrAjanAnantaraM AcamanIyaM samarpayAmi / [Pour one udraNi of water in the apA-pAtraM]

    PradakshiNa-namaskArAn :

    [This is the fifth and last mandatory part].

    dhAta purastAd-yamudAjahAra / shakraH pravidvAn pratiSaS-catasraH / tamevaM vidvAn-amRta iha bhavati /nAnyaH panthA ayanaya vidyate // vishNupatNIm kshamAM devIM mAdhavIM mAdhava-priyAM / lakshmIM priya-sakhIm devIm namAmy-acyuta-vallabhAM //

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / pradakshiNa-namaskArAn samarpayAmi //

    Mantra-pushpaM :

    Om sAngAya sa-parivArAya sAmba-parameSvarAya namaH / AvAhitAbhyas-sarvAbhyo devatAbhyo namaH / vedokta-mantra-pushpaM samarpayAmi //samastopacAra-shhoDaSopacArAn samarpayAmi // All the remaining flowers to be offered to the Lord at this point; if convenient, all the members of the family can gather together, recite the mantra-pushpaM portion from the scriptures and offer flowers at the feet of the deities.

    Om shankha-madhye sthitaM toyaM bhrAmitaM shankaropari / anga-lagnaM manushyANAM brahmahatyAdhikaM dahet // [Thus the water in the shankha is emptied into the abhisheka water-collection]

    Om tatpurushAya vidmahe mahAdevAya dhImahi / tanno rudraH pracodayAt // [ With this mantra one udraNi of the abhisheka water-collection is sprinkled over the nandi on top of the Bell] ‘iti nandikeSvaraya namaH, baliM nivedayAmi’ — With this mantra a morsel of the food already offered to the Lord is offered to Nandi.

    Now we take one or two or a handful of flowers already offered to Lord Shiva in the PUjA box, and offer them to Nandi by putting them on the back of the Nandi in the form of a bull — while we recite “ISAnas-sarvavidyAnAM ISvaras-sarva-bhUtAnAM brahmAdhipatir brahmaNodhipatir brahmA shivo me astu sadAshivOM –hara OM, hara Om hara’.

    And the finale:

    AvAhanaM na jAnAmi na jAnAmi visarjanaM / pUjAvidhiM na jAnAmi kshamasva parameSvara // aparAdha-sahasrANi kriyante’harniSaM mayA / dAso’yam iti mAM matvA kshamasva purushottama // anAyAsena maraNaM vinA dainyena jIvanaM / dehi me kRpayA shambho tvayi bhaktim-acancalAM //

    akAla-mRtyu haraNaM sarva-vyAdhi-nivAraNaM / samasta-pApa-kshayakaraM shrI vishNu-pAdodakaM shubhaM // With this one drinks one sip of the abhisheka water-collection.

    —
    Citation and references.

    Image and Quote from   https://mahaperiyavaa.wordpress.com/2014/06/25/panchayathana-puja-initiation-from-kanchi-acharyas/
    http://knramesh.blogspot.in/2011/12/panchayatana-puja.html

  • 2700 Year Old Yogi Remains In Padmasana Gyan Mudra Harappa

    While Yoga is being sold by Corporate Gurus today, it is necessary to remember that Yoga as a system of Spiritual development   was in vogue probably by or before the Rig Veda which is dated around 5000 BC.

    However I have provided information that the Vedas date back much earlier, going back to at least 75000 years.

    Yogi remains found in Harappa.
    Yogi Remains in Baithal, Padmasana and with Gyan Mudra

    While there is no specific reference to Yoga is found in the Vedas, Yoga seems to have been in vogue during that period or earlier.

    The Tamils speak of Lord Shiva as the Chief/First Yogin and `and Sage Agastya and Bhogar being His disciples.

    Siva.jpg
    Lord Shiva.

    They were called Siddhas .

    Please read my posts on Siddhas

    And while Shiva is not mentioned in detail in the Vedas the Tamil literature speaks of Him.

    Evidence about Thiruvannamalai in Tamil Nadu being 3.94 Billion years and Jwalapuram in Telengana, India being 74000 yeras old has come to light.

     

    ‘

    The 2,700 year old skeletal remains of an ancient yogi sitting in samadhi have been found in an Indus valley civilization archaeological site located at Balathal, Rajasthan.

    Many Indus Valley seals depict pictures of yogis sitting in lotus position. Here are two examples showing ancient yogis sitting in meditation and keeping their hands on their knees as done in modern yoga meditations. If we see the skeletal remains of the yogi above, we can note that his fingers are in gyana mudra (with thumb touching index finger), resting on his knees as well….

    Balathal is an archaeological site located in Vallabhnagar tehsil of Udaipur district of Rajasthan state in western India. This site, located 6 km from Vallabhnagar town and 42 km from Udaipur city, was discovered by V. N. Misra during a survey in 1962-63. Excavation began in 1994 jointly by the Department of Archaeology of the Deccan College Post-graduate and Research Institute, Pune and the Institute of Rajasthan Studies, Udaipur…

    Excavation of sites from the 4,500 year old Ahar culture provide clues to the link between the Harappans and their predecessors.

    That it existed at all was a surprise – a fortified enclosure of mud and brick, comparable to the citadels of the Harappans, spread over 500 sq m. It was filled with ash and cowdung. A people called the Ahars had built it in Balathal near modern Udaipur some 4,500 years ago.

    Carbon dating established that they had lived in and around the Mewar region in Rajasthan between 3,500 and 1,800 B.C. They were Mewar’s first farmers, older even than the Harappans. But why had they built a fort only to fill it with ash and cowdung? To solve the mystery, a team of Indian archaeologists excavating the site went on removing layer after layer of civilisation.

    The mystery deepened. They found five skeletons, four in layers between 2,000 B.C. and 1,800 B.C. That was the age of stone and copper, the chalcolithic age. This was the first time human skeletons had been found at any Ahar site. The Ahars, it had been thought, cremated their dead. And the Harappans buried theirs.

    There are 90 sites of Ahar – a rural society. The recent round of excavations is establishing that Ahar culture and Harappan civilisation were different though contemporary and related. This village life emerged much before the mature Harappan era.

    Harappa’s progress in the mature Harappan period (2,500 B.C.) helped the rural Ahar people to flourish and develop their own township and stone and brick houses. On the scale of civilisation, they emerged far ahead of other chalcolithic cultures in the subcontinent.

    And they may be the missing link to show how the Indus people made such a quantum leap from small rural communities to an advanced civilisation.

    Ahar culture flourished predominantly in the Mewar region of Rajasthan, on the eastern side of the Aravallis, and in undulating rocky plateaus and plains along the Banas river and its tributaries.

    In modern Rajasthan, Ahar sites have been reported in Udaipur, Chittorgarh, Dungarpur, Bhilwara, Rajsamand, Bundi, Tonk and Ajmer dotting10,000 sq km. “There is a commonality in all 90-sites located in South eastern Rajasthan and parts of Madhya Pradesh,” says Jaipur-based Rima Hooja, a scholar on Ahar culture.

    Their name comes from a mid-1950s excavation led by R.C. Aggarwal, former director of archaeology, Rajasthan, at Ahar near Udaipur. A few years later, one excavation was carried out at Gilund in Rajsamand and then the focus shifted to the Harappans.

    The Deccan College, Pune and Institute of Rajasthan Studies, Rajasthan Vidyapeeth, Udaipur turned their attention to Ahar culture in 1994 and began excavations in Balathal. Deccan College and the University of Pennsylvania began digging in Gilund in 1999 and the Jaipur circle of Archaeological Survey of India (ASI) began excavation at Ojiyana in Bhilwara in 2000. And discoveries began pouring in.

    Gwen Robbins, a biological anthropologist from the University of Oregon, USA, in her ongoing preliminary analysis of the bones, found the first skeleton uncovered was of a male. Dead at the age of 50, he suffered from a joint disease and had lost all but four of his teeth at least five years before death. On closer inspection of the remains, a left mandible and a few cranial fragments were found to be of a second individual aged 35 whose sex couldn’t be determined.

    The third skeleton was of a female approximately 35 years of age.The fourth was of a 35-year-old woman, and it caught the archaeologists’ interest. It had been buried with a small earthen lota (pot) near the head. Why was the lota there? “I am certain that the fortified enclosure had a ritual function,” says Dr V.N. Mishra, former principal of the Deccan College, who led the excavations: “You don’t find such selective burials in cow dung and ash anywhere else.”

    The fifth skeleton, from a different era, was of an adult male 35 to 40 years old, and had been buried in a seated position that resembles the modern samadhi burial of sadhus who renounce the world. The ritual of burial in ash and cowdung raises the need to look at related traditions in present-day Hindu communities such as Gosain and Jogi which bury their dead.

    Citation and reference.

    http://www.indiadivine.org/2700-year-old-yogi-samadhi-found-indus-valley-civilization-archaeological-site/

     

     

  • Shiva Devi Play Dice As Snakes Omkareswar Infra Red Image

    Legends they may be , in the eyes of the Westerners, yet some legends are facts even to day, the so called rationalistic 21st century.

    Most of the so called legends and myths of India are verifiable History.

    wp-1456713130100.jpeg

    I have been writing validating these myths with the help of known modern Technics including carbon dating and Infra read dating.

    I have written on the 12 Jyotir Lingas of Shiva.

    One of these is Omkareswara in Madhya Pradesh.

    Here Shiva and Devi are believed to play Dice after the night pooja.

    This they do in the form of Snakes.

    Above is a photograph taken recently with a night vision Camera.

    OmkAreshwar is a beautiful self manifest (swayambhu) linga. From the Vindhyanchal mountain range in Madhya Pradesh, river Narmada, turns westward and meanders in that direction. The deep wide river looks like it has assimilated into itself all the sins and sorrows of the humans and releasing them from these. This river Narmada, which flows rippling from the mountains, is also known as “Reva”. The smooth, round pebbles found in this river are called “BanaLingas”.

     

    On the banks of river Narmada, there is a huge island on which the fourth of the JyotirLinga “Omkaram Amaleshwar” is situated. This island and the river are shaped like “OM” and that is how it derives its name. It is a natural phenomenon. The devotees who go round the temple consider themselves blessed because they are doing a Parikrama or Circumambulation of Omkara itself and Darshan of the holy JyotirLinga. The Narmada banks and the island are extremely beautiful. The beauty of Nature here is seen to be believed. The houses perched on the terraced green, strong mountains, the temple, KotiTeerth located in the waterfalls and valleys like Chakrateerts are some of the places to be seen. One can see very big fish and also crocodiles in these waers. There are many trees with beautiful creepers all over them. Groups of monkeys live on these trees. There are a variety of birds. The temple towers look bright and shiny in between. The whole atmosphere echoes with the the sound of “Om Namah Shivaya”. It is here that Lord Sankara has taken the forms of “Omkareshwara” and “Amaleshwara”, as JyotirLinga.

    Sthala purana.

    In the ancient times the Demons defeated the gods or divines. Indra was worried. The Danavas or Demons have wrecked havoc in all the three worlds, i.e., Trilokas. In order to empower the Devas once again, Lord Shiva assumed the form of Jyotirmaya Omkararoop. He came out of the nether world or Patala. Lord Shankar came out in the form of Linga on the banks of river Narmada. The gods or Devas have worshipped the Linga which made them powerful once again. This time they were able to destroy the demons and re-acquiesced their empire in Heavens.

    Brahma and Vishnu also lived in the same place as Omkar Amaleshwar. That is why on the banks of Narmada Brahmapuri, Vishnupuri and Rudrapuri are built which are known as Tripuri Kshetra. The Amareshwar JyotiraLinga is situated in Rudrapuri.

    Later on, in the mythological era or Purana Kala, Yavanaswa Putra Mandhata came into power here with the blessings of Indra. He served Lord Shankara with great devotion. Lord Shankara was pleased with him. The waters of Narmada emanated from the Arghya (holy water) or Jalahari of the Omkar JyotirLinga and flown through the mountains, downward and later on flow unseen. Narmada joins the deep-water spring located near the Linga idol of Omkareshwar. It flows there eternally. When some bubbles appear at the bottom of this spring, it is said, that Lord Shankar is pleased.

    King Mandhata made this holy place his capital. Therefore, this place is also known as Omkar Mandhata. The descendents of Mandhata live here even today. The Vindhya mountain also performed a severe penance and pleased Omkar-Amareshwar. As a result of which, the whole place turned beautiful. Many hermits like Agastya have performed severe penances and japas at Omkar-Amaleshwaram JyotirLingam. They had built their hermitages.

     

    This shrine of Omkar Mandhata Shiva pilgrimage is most beautiful. According to Shankaracharya. It is:

    kAverikAnarmadayoH pavitre samAgame sajjanatAraNAya |
    sadaiva mAndhAtRipure vasantamoNkAramIshaM shivamekamIDe ||

    Meaning:
    I pay my obeisance to the One Who is the savior of the good people and the great One Who always resides at the Holy merging point of Kaveri and Narmada, i.e., Omkar Shiva.

    There was an interesting, pertinent  comment thus,

    ‘How come night vision camera capture image in full colours? Night vision only captures image in dark with green colour’

    The answer is there are cameras to get color images.

    See demo here.

    Citation and reference.

     

    http://www.shaivam.org/siddhanta/sp/spjyoti_omkar.htm

  • Sri Chakra On Top Of Shiva Linga Chintamani Shiva Anegundi English Telugu Hindi Post

    In Hinduism, the path to self realisation /communing with  can be achieved by many methods.

    At the philosophical level there are four paths.

    srichakra20on20top20of20linga

    Sri Chakra on Shiva Linga Chintamani Shiva, Anegundi.

    Gnana yoga , path of knowledge,

    Karma Yoga, path of action,

    Raja Yoga , path of physical and mental discipline and

    Bhakthi yoga, surrendering everything to God.

    Some of the tools of these paths are,

    Mantras, mystically locked vibrations,

    Yantras, mystically locked Geometrical designs

    And Tantra, a special method combining the above two.

    Mantrascand Yantras are interlinked.

    The vibrations produce the yantras and they the inner vibrations.

    The sacred chant OM when chanted properly produces the Sri Yantra.

    Please read my post on this.

    Yantras are also established in some temples by the Acharyas.

     

    Shankaracharya had established Sri Yantra in Kolluru MOOGAMBIKA temple.

    What is more interesting is a Sri Chakra atop a Shiva Linga.

    Shiva and Shakthi are inseparable and one can not visualise one without the other.

     

    Shiva and Shakthi are like word and meaning.

    (Kalidasa and Abhirami Bhattar)

    Shiva without Shakthi is Sava, without Life and Shakthi without Shiva has no place to dwell.

    Lalitha Sahasranama says about Devi,

    Panchapreta Manchaathi sayini

    One who reclines on a bed supported by five pretas or the body without soul.

    The five faces of Shiva are

     

    1.       Sadyojāta

    2.       Vāmadeva

    3.       Aghora

    4.       Tatpurusha

    5.       Īshāna

    They represent the inertprinciple and Devi the Life principle.

    Together they form the world of names and forms.

    This is what is conveyed in the statement Panchapreta Manchaathi sayini.

    A rare temple in Anegundi In Karnataka has a Shiva Linga with Sri Chakra on its top.

    This town is located in Koppal District .Karnataka.

    హిందూ ధర్మంలో, స్వయం అర్థను సాధించే / దేవుడితో సన్నిహితతను అన్వేషించడం చెల్లని మార్గాలు ఉంటాయి.

    తత్వజ్ఞాన యోగము, కర్మ యోగం, రాజ యోగము మరియు భక్తి యోగము తత్వజ్ఞాన విధానము, కర్మ యోగం, శారీరిక మరియు మానసిక శిస్తు విధానము, భగవంతునికి అన్నింటినీ త్యాగం చేయడం మంచి మార్గాల మొత్తం.

    ఈ మార్గాల యొక్క కొన్ని ఉపకరణాలు ఉంటాయి,

    మంత్రాలు, రహస్యమైనగా లాక్షణీకరించబడిన కంపనాలు,

    యంత్రాలు, రహస్యమైనగా లాక్షణీకరించబడిన జ్యామితీయ రూపాలు

    మరియు టంట్రా, ఈ ఎరుగులను కలిపించే ఒక ప్రత్యేక విధానము.

    మంత్రాలు మరియు యంత్రాలు పరస్పర సమంధం ఉంటాయి.

    కంపనాలు కంపనాలను ప్రడ్యూస్ చేస్తాయి, అవి అంతర్ముఖ కంపనాలను చేస్తాయి.

    ఆండంగా, శ్రీ యంత్రమును యోగ్యంగా ప్రచోదించేందుకు ఓం పఠించబడుచున్నప్పుడు పొంది ఉంటుంది.

    ఈ విషయంలో నా పోస్టును చదవండండి.

    కొల్లూరు మూగంబికా దేవాలయంలో శంకరాచార్యులు శ్రీ యంత్రమును స్థాపించారు.

    మరియు ఆకర్షకంగా, శివ లింగం పై శ్రీ చక్రం ఉంది.

    శివ మరియు శక్తి అవిభాజ్యమైనవి మరియు వాటనంతరమే ఒకటినట్టు కలపవచ్చు.

    శివం శక్తి లేక నిలుతుంది, జీవనం లేక శక్తి నివాసాయందు ఇంకా స్థానం లేక లేదు.

    లలిత సహస్రనామ దేవిని గురించి చెప్పేది,

    పంచప్రేత మంచాతి సాయిని,

    ఐదు ప్రేతాలను మెలికలుగా చేతనమేవిన మంచ మీదుగా విరాజించేవారిని.

    ఐదు ముఖాలు కలవడం రాదు.

    1.సద్యోజాత

    2.వామదేవ

    3.అఘోర

    4.తత్పురుష

    5.ఈశాన

    వీటిని అపార్థమును నమూనానికి, దేవి జీవ సిద్ధాన్తమును మంచివారిని సంచరించినట్టు సృష్టించేవారిని.

    కూడా కంపనాలను అప్రమాణంగా అయ్యాలిగి, దేవి బెడ్ పైన నింపించాడు.

    ఆనిగుండిలో ఒక అనేగుండిలో ఉన్న అనుకరణగా, షివ లింగం మీద శ్రీ చక్రం ఉంది.

    ఈ నగరం కర్నాటక రాష్ట్రం, కొప్పల్ జిల్లాలో ఉంది.

    हिंदू धर्म में, दिव्य से संयोजन प्राप्त करने का साधना विभिन्न मार्गों के माध्यम से की जा सकती है। इन मार्गों में ज्ञान योग (ज्ञान का मार्ग), कर्म योग (कर्म का मार्ग), राज योग (शारीरिक और मानसिक अनुशासन का मार्ग), और भक्ति योग (भक्ति का मार्ग) शामिल हैं। इन मार्गों का समर्थन मंत्रों, यंत्रों और तंत्रों के उपयोग से किया जाता है। मंत्र दिव्य ध्वनि रूपी हैं जो आंतरिक शब्दों को उत्पन्न कर सकती हैं, जबकि यंत्र आध्यात्मिक अवधारणाओं को प्रतिष्ठित करने वाले भौतिक नमूने हैं। इसके अलावा, कुछ मंदिरों में आध्यात्मिक नेताओं द्वारा यंत्र स्थापित किए गए होते हैं। मान्यता है कि शिव और शक्ति अविभाज्य हैं और एक दूसरे के बिना अस्तित्व में नहीं रह सकते हैं। पोस्ट में उल्लेख किया गया है कि शिवलिंग के ऊपर एक श्री चक्र स्थापित है, जो उनके एकता की प्रतीक है। पोस्ट में दिव्य महिलाओं की ऊर्जा की महत्वपूर्णता और शिव के पांच चेहरों की प्रशंसा है। अंतिम लक्ष्य है मानसिक विश्व को पार करके दिव्यता में मिलना। एक पोस्ट उदाहरण के रूप में, कर्नाटक के कोप्पल जिले में स्थित एक मंदिर में श्री चक्र के साथ एक शिवलिंग की प्रदर्शनी है।

    Translation by Jetpack AI. Please report inaccuracies.

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  • Sky Maps Star Position During Rig Veda Rama Krishna Birth

    Indian Puranas, History and The Epics are not fairy tales.

    They are facts.

    I have been verifying statements events mentioned in these texts with the help of Astronomy, etymology of word used,archeological evidence,Anthropology,Geology and tools like Carbon Dating, Atomic verification,Infra red evaluation.

    I have published posts on many events narrated in the Indian Texts.

    Now I am posting information on the appearance of the sky during,

    The Rig Vedic Period,

    Rama’s Birth,

    Krishna’s Birth.

    These maps have been arrived at running the references found in these instances through a Software designed to arrive at star positions and period..

    Rig Vedic Period Sky Map.

    There are 53 references in Rigveda as prayers offered to Aswinis at dawn. The description clearly points to the observation of the pair of stars in the Aries constellation (referred to as Aashvin or Asvini) just before sunrise as a ritual to mark the year beginning. Using Planetarium software, we find that the Winter Solstice occurred on 19 December, 7000 BC at 0735 hrs as shown in Figure 1. This is the earliest reference to Vedic calendar with year beginning at Winter Solstice, found in Rigveda (5-77-1/2; 1-46-14; 7-69-3/2). Heliacal rising of Ashwini Nakshatra (Aries) can be seen to occur on 5th January, 7000 BC, marking the year beginning (Fig. 1).

    Skymap during Ri Vedic Period.png
    Skymap during Ri Vedic Period.Fig. 1

    Pre Dawn Sky during Rig Vedic Times.

    A thousand years later, Winter Solstice no longer occurred near Aries (Asvini) due to precession. As a result, Ashwinis were no longer rising heliacally as before. They were still below the horizon at sunrise around Winter Solstice time. The Winter Solstice had moved to Revati by 6000 BC. Thus the precession of Equinoxes and Solistices was being observed by Rigvedic Scholars.

    The Sky of 19th December, 6000 BC at sunrise on the Winter Solstice day shows that Ashvini gave way to bright star Chitra (α Vir) on opposite side (Western horizon). A full Moon in Chitra Nakshatra provided a new time marker in the sky and heralded the lunar month naming system-Chaitra, Vaisakha etc. (Rigveda: 5-74-1,2 and Tait Samh. 7-4-8). See Fig. 2 –

    Winter solstice sky Ri Veda Period.jpg
    Fig.2 .The Sky of 19th December, 6000 BC at sunrise on the Winter Solstice day shows that Ashvini gave way to bright star Chitra (α Vir) on opposite side (Western horizon). A full Moon in Chitra Nakshatra provided a new time marker in the sky and heralded the lunar month naming system-Chaitra, Vaisakha etc. (Rigveda: 5-74-1,2 and Tait Samh. 7-4-8).

    Please check my post on Agstya star, Canopus Validates Sanatana Dharma.

    Rama’s Birth, Sky Map.

    Rama was born on the Navami tithi of Shukla Paksha of Chaitra masa(9th day of the increasing phase of the moon in the lunar month of Chaitra).At that time, the nakshatra was Punarvasu, and Sun, Mars, Saturn, Jupiter and Venus were in Aries, Capricorn, Libra, Cancer and Pisces respectively. Lagna was Cancer and Jupiter & Moon were shining together. — Ramayana 1.18.8,9.

    1. Sun in Aries
    2. Saturn in Libra
    3. Jupiter in Cancer
    4. Venus in Pisces
    5. Mars in Capricorn
    6. Lunar month of Chaitra
    7. 9th day after New Moon
    (Navami Tithi, Shukla Paksh)
    8. Moon near Punarvasu Nakshatra
    (Pollux star in Gemini constellation)
    9. Cancer as Lagna
    (Cancer constellation rising in the east)
    10. Jupiter above the horizon
    The observations on the left, when entered into Planetarium software gives us the above Sky Chart, which in turns gives forth the below mentioned date.

    Sri Rama Navami – 10th January 5114 BCE – Birth Day of Rama
    Observation at 12.30 p.m.

    Skymap During Krishna’s Birth.

    Lord Krishna was born around midnight. That night was the eight phase of the moon known as Ashtami Tithi. The moon was near Vrshabha, the bull, i.e the Taurus constellation that houses the star Rohini. The star Rohini is known as Aldeberan in modern astronomy. The month was Shravana, one of the 12 months in the Indian calendar.

    ‘

    Shravana vada ashtami, Rohini Nakshtra, uditam Lagnam

    ( Srimad Bhagavatham, Skanda 10, Chapter 3.)

    Sky During Krishna's Birth.jpg
    Sky During Krishna’s Birth.

    Date of Krishna’s Birth By Gregorain Calendar.

    27th July, 3112 BCE .

    Couple of Points.

    1.Astronomical events repeat themselves at regular intervals.hence fixing one date is difficult.

    We are taking the last event for calculation.

    As time is Eternal and Cyclic, the events repeat themselves.

    Please read my posts on Time Non Linear for more information.

    You may check my posts under Astrophysics on Astrodating and dating of Events.

    Citations and Sources.

    Krihsna’s Birth , Skymap.Image courtesy. Sri. Narahari Achar, Memphis Univesrsity US.

    https://kalyan98.wordpress.com/2007/12/25/ramayana-era-based-on-planetarium-software/

    http://sarojbala.blogspot.in/2012/06/scientific-dating-of-ramayan-era.html

    https://bharathgyanblog.wordpress.com/