Ramanisblog

Tag: Agni

  • Savitri Upanishad Removal Of Hunger Ignorance

     

     

    Savitri Upanishad is one of the Upanishads.

     

    It forms a part of the Sama Veda.

     

    Surya is worshiped as the embodiment of the kindlier of Wisdom.

     

    Surya, The Sun God in His Chariot.Image.jpg.
    Surya, The Sun God. Image credit.http://sourasandvaishnavas.blogspot.in/2011/03/about-akshi-upanishad.html

     

    In thought process, there is an intermediary stage between the concept and words.

     

    Once formed thoughts remain dormant and this lies at the base of the tongue.

     

    This is kindled by Savitr,Savitri.

     

    Savitri forms an essential part of the Gayatri Mantra, which is also on the Sun God, described as an Impersonal one.

     

    Surya is described as the Witness,Sakshi of the Universe.

     

    He is the force behind all actions.

     

    Surya is the power behind Hunger.

     

    Hunger is because food being burned to create Calories.

     

    By controlling this fire Hunger may be conquered.

     

    The Mantras are indicated in this Upanishad.

     

    The Mantra is clubbed with Atibala Mantra and together they are called Bala and Atibala Mantra.

     

    This Mantra was imparted by Sage Viswamitra to Lord Ram and Lakshman to overcome Hunger and Thirst.(Bala Kanda, Valmiki Ramayana)

     

    Savitri Upanishad.

    Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me.

    Om ! Let there be Peace in me ! Let there be Peace in my environment !
    Let there be Peace in the forces that act on me !
       1-2. Who is Savitar, who is Savitri ? Who is Savitar, who is Savitri ?
    Agni is Savitar, earth is Savitri.
    Where there is Agni there is earth and where is earth there is Agni.
    The two are causes forming one pair.
    Varuna alone is Savitar, water – Savitri.
    When there is Varuna etc., — they are the sources, forming a pair.

    3-6. (Again) Air alone is Savitar, ether is Savitri.
    Where there is air there is ether (and vice versa) – they are twin sources, forming a pair.
    Sacrifice alone is Savitar and metres are Savitri – where there is sacrifice there are metres (and vice versa).
    Thunder is Savitar and lightning is Savitri; where there is lightning (and vice versa). These two are twin sources.

    7-8. The moon is Savitar and stars are Savitri.
    Where there is the moon, there are the stars (and vice versa) – these two are twin sources.

    9. Man is Savitar, woman is Savitri.
    Where there is a man there is a woman and vice versa.
    They form one pair of sources.

    10. Mind is Savitar and world is Savitri – where there is mind, there is woman (and vice versa) – these two are twin sources.

    11. Of Savitri the first foot is Earth. ‘Of that Savitar, the admirable; fire indeed is adorable, water and moon are adorable.
    The second foot is Bhuvar, the mind region; ‘we meditate on the radiance of that deity’ – the fire is the radiance; sun, moon are radiance.

    12. The third foot is the firmament – which may inspire our thoughts – this woman and man bring forth.

    13. He who knows this Savitri conquers death.

    14-15. Of Bala and Atibala Virat Purusha is the seer, Gayatri the metre and deity.
    A, U, M are seed letters etc.
    Their application is to the removal of hunger etc., ‘klam’ etc., are the group of six limbs.

    Meditation: I ceaselessly practise these two, fronted by the moon pouring life into all, adept in removing sin, the rays of Vedic wisdom, whose are forms are Aum, whose bodies are solar in form !

    Om, hsim bala, great goddess; hrim, mighty one; klim, yielder of four-fold human goals, granter of the boon of Savitar; hrim, adorable light of the deity !

    O Atibala, embodiment of all mercy, destroyer of hunger and fatigue, we meditate on you who may inspire our thoughts. O essence of inspiration, adorned with the crown of Pranava, Hum, Phat, Svaha.

    One who knows thus accomplishes his talks and shares his realm with Savitri.

    This is the Upanishad.
       Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me.

    Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 
     Translated by Dr. A. G. Krishna Warrier

    Published by The Theosophical Publishing House, Chennai
    Here ends the Savitri Upanishad, included in the Sama-Veda. 

     

    Bala And Atibala Mantras

    Kshudhaadi nirasanay viniyogah
    The mantra is used to vanquish hunger, thirst, fatigue etc.
    Klaamityaadi shaDanga nyaasah; Klaam angushTaabhyaan namaH; kleemtarjaneebhyaan namaH; kloom madhyamaabhyaan namaH; klaimanaamikaabhyaan namaH; klaum kanishTakaabhyaan namaH; klaah karatalakara prushTaabhyaan namaH;Klaam hridayaaya namaH; kleem shirase svaahaa; kloom shikhaayai vashaT; klaimkavachaaya Hum; klaum netra trayaaya vaushaT; klaaH, astraaya phaT; Bhoorbhoovassuvaromiti digbandhaH
    .(These are body gestures and hand gestures to invoke the Gods of the mantra. Thegestures are called Anga nyaasa and karanyaasa. (Anga means parts of the body and karameans hand. Nyasa is the gestures.) The 6 gestures are made uttering the seed letterscalled Bijaksharas. They are Klaam, Kleem, Kloom, klaim, klaum and klah. They should be learnt from the Guru.)After this, meditation is done with the following thoughts:)
    Amrita karatalaardrau sarva sanjeevanaadhyaa avagha haraNa sudkshau Vedasaare mayookhay, praNava maya vikaarau, Bhaaskaraakaara dehau, satatamanubhaveham, tau balaatibaleshau
    .
    “May I constantly realize (through meditation), the great deities presiding over the Balaand Atibala mantras, holding a pot of nectar in their hands, rich in the power of restoringall beings to life,(
    avagha harana sudkshau
    )proficient in removing all sins, (
    Veda saaremayookhe; mayookha is brilliance of rays)
    shedding bright rays of knowledge, revealingthe essence of Vedas, with their forms evolved out of and replete with Pranava, and withtheir bodies wearing the brilliant aspect of the Sun.
    Om Hreem, maha deyvee, hreem mahabalay
    .Om! Hreem! Oh great Goddess Bala, Hreem Oh Mahabala!]
    Kleem chaturvidha purushaarthe siddhi praday,
    Kleem! Oh bestower of the power of accomplishing the four aims of human existence,viz, Dharma (righteous conduct), Artha (affluence), kama (gratification of all desires) andMoksha (liberation):
    Tatsavitur varadaatmikay
    Thou art the goddess that bestows the boon of the reputed Savitr.
    Hreem vareNyam Bhargo devasya varadaatmikay
    Hreem! You grant as your boon, the unsurpassed brilliance of Bharga.
    Ati baley sarva dayaamoortay
    ,Oh Atibala, the embodiment of all compassion,
    Bale, sarva kshud bhrama upanaashinee, dheemahi, dheeyo yonaH jaateprachuryaa. Prachodayaatmikey, praNava Shirasaatmikay, Hum phaT Svaahaa
    Oh Bala, the destroyer of the delusion of all hunger and fatigue! We meditate on thee,that has command of our full speech, that character of prompting such speech that hasPraNava as the “Head”! Hum, phaT, Svaaha!
    Evam vidvaan kruta krutyobhavati, Saavitryaa Eva saalokataam jaayatee,ityupanishad
    .(This mantra is said to attain full efficacy only after the preliminary ceremonies areobserved at the commencement of initiation. Hunger, thirst and other forms of fatiguecease to bother the sadhaka (practitioner) on the accomplishment of this knowledge, andthereafter he becomes unswervingly devoted to the Brahman.”
    Benefit of the Vidya
    He who knows thus becomes blessed and as one, who has discharged his duties, attainsthe state of co-residence with the Savitri in the same heaven. This is Bala Atibalamantropanishad.
    Shanti paaTh:Om aapyaayantu mama angaani vaak praaNashchakshuhu, shrotramatho,balamindriyaani cha sarvaaNi, sarvam Brahmaupanishadam, maaham Brahmaniraakuryaam, maa maa Brahma niraakarot- a-niraakaraNa mastu,
    a-niraakaraNa may astu. Tadaatmaani niratay yay upanishatsu, dharmaastay mayisantu tay mayi santu, Om shanti shanti shantiH
    .May all parts of my body including those of speech, life, vision, hearing become strong by being close to Brahman and may the Almighty Brahman not withhold any grace onme who will be righteous, Om peace, peace, peace!!Legitimitate corrections welcome!!Sudhakar V.Rao
    Citations.
    http://www.scribd.com/doc/121296201/Bala-Atibala-mantra-in-english-with-meaning

     

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  • India’s Contribution To Healing Four Systems Of Medicine

     

     

    The Vedas, meaning  “to know ‘ is a veritable source of knowledge.

     

     

     

    Vedas, as in most findings in modern Science, are Intuitive , revealed and received by the ancient Seers of India.

     

     

     

    There is a misconception that he Vedas in particular, Hinduism in general in other worldly and does not address to day to day Living.

     

     

     

    Nothing can be further from the truth.

     

     

     

    The Vedas , in its main part and through its parts called Vedangas, deal with daily life Sciences.

     

     

     

    Botany ,Biology,Basic Physics, Modern Physics, Particle Physics. Quantum Mechanics, Multi verses,

     

     

     

    Microbiology,Stem Cell Research,Wireless Genetics,

     

     

     

    Astronomy,Environment Sciences,

     

     

     

    Chemistry,Metallurgy,

     

     

     

    Town Planning,Construction Tanks,

     

     

     

    Military Sciences….he list goes on.

     

     

     

    The contribution of the Vedas to medicine is not fully realized.

     

     

     

    Many think only Ayur Veda as the only one from India.

     

     

    Eighteen Siddhas, Founders of Siddha System of Medicine.Image.Jpg.
    Eighteen Siddhas, Founders of Siddha System of Medicine. Image Credit.http://shreemarakara.com/2013/03/01/mohini-reveals-the-power-benefit-you-get-when-you-connect-with-the-siddhas/

     

     

     

    There are at least Four systems of Indian origin.

     

     

     

    1.Ayurveda.

     

     

    2.Siddha.

     

    3.Yoga .

     

    4.Mantras.

     

     

     

    Ayur Veda is believed to have been obtained from the Churning of the Ocean.

     

     

     

    Lord Dhanvanthri, an Avatar of Vishnu brought this Science to the Universe.

     

     

     

    The Science of Ayur Veda is now popular.

     

     

     

    However the  systematic approach to the processes of the Human body as explained by the Vedas is not known to many.

     

     

     

    Let me quote an example how the Vedas have analysed the process of Digestion.

     

     

    Food that we eat is digested by the Jataraakni, a form of Fire.

     

    Fire has Ten Primary Forms.

     

    They are.

     

    1..Ordinary Fire.

     

    2.Lightning

     

    3.The Sun.

     

    4.Jataraagni(digestive fire).

     

    5.Destructive like forest fire.

     

    6.Fire that is produced by the rubbing of sticks for performance of Homas.

     

    7.Fire that is given to student at the time of his Upanayana

     

    8.Fire that has been kept at Home by ancestor for domestic rituals.

     

    9.The Southern Fire of ancestors used in certain rituals and

     

    10.The Funeral Fire for cremation.

     

    Ayurveda lists thirteen fires, some Smritis  refer to Four, some Five.

     

    Details provided towards the close of this Post.

     

    Jataraagni is the Agni that is involved in Digestion.

     

    How the Jataragni Digests Food.

     

    Jataraagni, in conjunction with the ten Forms of Air(Vaayu), performs the following functions of Digestion.

     

    Along with Jataraagni Rechakam and Paasakam it cooks the food by heating, now explained by Science  Hypochondriac Acid, which incidentally has

     

    the property of Heat and corrosion,

     

    Dries the Food as  Shobakam( this comes out as waste from the Body),

     

    Thaakaham, Burning the Food to create calories, Energy and

     

    Plaavakam, Filling the cells with the essence of  Food,

     

    With the help of Five Upa Vaayus, spreads the essence through the body.

     

    These ten are the Modifications of Agni in the Human Body involved in Digestion.(Bhavanopanishad)

     

    Toxins might be present in the food we eat.

     

    Toxins are referred to as Ama.

     

    “Ama is a word from the Sanskrit language,

    the language of the Vedas and early Ayurveda

    medical texts. It is a word we might nowadays

    translate as ‘toxins’, but it is both more

    elaborate and more subtle than the word

    toxins might suggest. Literally the word ama

    means ‘unripened’ or ‘uncooked’ and refers to

    any product that passes through our digestive

    system without being completely digested or

    ‘cooked’. We’ve all heard of environmental

    toxins, but ama toxins are of our own making…

     

    The fire bio-energy present in the stomach

    and upper small intestine (jathara in Sanskrit)

    is known as the jatharagni. Ayurveda has

    revealed 13 different agnisin the human body,

    however jatharagni is the most important, as

    the other 12 are dependent upon it.

     

    This ama is so insidious that even traditional

    Sanskrit synonyms for disease, such as

    ‘amaya’, ring with its name. Ama is described

    as being a particularly sticky, heavy, turbid and

    foul-smelling substance. It has the tendency

    to accumulate in the gastro-intestinal tract

    and then overflow into the circulatory system,

    to eventually deposit into weak tissues around

    the body (for example joints, in the case of

    ama-induced arthritis). These tissues may be

    genetically weak, nutritionally deprived, have

    been damaged through injury or weakened by

    negative emotions. Once lodged in these sites,

    ama is well-placed to interrupt the

    functioning and status of the affected tissue.

    At that level of cellular interference, ama

    deprives the cells of nourishment and energy,

    and that’s how we’ll feel – dull, sluggish and

    tired all the time. Also, the body’s waste

    products will take on the characteristics of

    ama – stools will become sticky strong smelling, urine becomes odorous and

    cloudy, and perspiration (considered a waste

    product or ‘mala’ in ayurveda) will also

    become particularly unpleasant in odour…

     

    Why is it important to balance the agni

    (the digestive fire)?

    • The nutrition required by all living cells is

    dependant on a balanced and complete

    digestive process.

    • Imbalanced agni leaves an unprocessed

    residue which accumulates as toxic ama.

    • Digestive abilities on all levels (‘digestion’ of

    all physical, sensory and mental experiences)

    rely on balanced agni.

    • Production of ojas will be improved (ojas

    supports our immunity, strength and

    experience of bliss).

    • This helps to maintain normal bodyweight

    for your body type.

    How can I tell if my agni is balanced?

    SIGNS OF BALANCED AGNI

    • You will experience normal appetite at

    mealtimes

    • You will leave the table feeling comfortable,

    refreshed and energised with a feeling of

    satisfaction and no bloating or digestive

    distress

    • You will produce well-formed faeces

    without strong smell

    • You can eat all types of food without

    disturbances

    • Your complexion will glow.

    SIGNS OF IMBALANCED AGNI

    • If agni is excessive there may be a raging

    appetite outside of mealtimes; if underactive

    there may be complete lack of interest in food.

    • You might leave the table feeling heavy,

    lethargic, bloated, gassy, or with heartburn

    and belching

    • Faeces will not be well-formed, will have

    foul odour, tend to stick to the bowl and

    possibly contain undigested food.

    • Sensitivity to many foods, food intolerances

    and allergies.

    • Dull complexion.

    Why did my agni become ‘imbalanced’?

    • Eating on the run, skipping meals

    • Eating while emotionally upset

    • Overconsumption of cold, liquid substances

    eg ice water”

     

    “

     

    Charaka has mentioned about 13 Agnis. Jatharagni – 1, Bhutagni – 5, Dhatvagni – 7 (Ch.Chi.15/38).[13]

    According to Acharya Sushruta, five types of Agnis are illustrated, viz. Pachakagni, Ranjakagni, Alochakagni, Sadhakagni and Bhrajakagni. However, there is an indirect reference of fiveBhutagnis underlying in the brief description made to the transformation of food stuff. (Sh.Su.21/10.)[14]

    Vagbhata has described different types Agni, viz. – Bhutagnis – 5,– Dhatvagnis – 7, –Dhoshagni – 3 and– Malagni – 3.

    Sharangadhara has recognized five pittas only (Pachak, Bhrajak, Ranjak, AlochakaandSadhak) (Sha.Sa.Pu.Kh.-5/32).[15]

    Bhavamishra has followed Acharya Charaka and Vagbhata (Bh.Pu.Kh.-3/169,180).[16]

    Agni has been divided into 13 types according to the function and site of action. These are:

     

    Jatharagni – one Agni present in the stomach and duodenum.

    Bhutagni – five Agni from five basic elements.

    Dhatwagni – seven Agni present, one in each of the seven dhatus.

    Accordingly, they are classified into three groups, namely Jatharagni, Bhutagni andDhatvagni.”

     

     

     

    This is but one example.

     

     

     

    Now to Siddha system.

     

     

     

    The Siddhas are reported to be Beings, who were Humans, attained Kaivalya and are in some other plane of existence even now.

     

     

     

    They have developed a system of Medicine.

     

     

     

    This is the Siddha system.

     

     

     

    Here they take the Vedic principle that ‘Whatever is in the Macrocosm is in the Microcosm’.

     

     

     

    The Human body is made of Five elements, Earth, Water, Fire,Air and Ether(Akasa)

     

     

     

    So are the things in the Universe including Plants.

     

     

     

    Another principle is that any any change in the Universe affects the Human Beings both mentally and physically, reminds one of Butterfly effect and the El Nino effect.

     

     

     

    So they use the herbs from nature to cure diseases after finding out the nature of the disease by external symptoms.

     

     

     

    The next system is through Yoga where the diseases are cured by the side effects of the spiritual practices as described in the Yoga Sutra of Patanjali.

     

     

     

    Then we have the Mantras which cure through Sounds, where the sounds are locked in a Mystical way.

     

     

     

    When they are intoned by a specific pattern they cure the diseases.

     

     

     

    Such are the  rich legacies of the Vedas and Indian systems .

     

     

     

    The ancient texts are to be explored in depth to cure Humanity and this needs the creation of awareness among the people.

     

     

     

    http://ashtangayogashala.squarespace.com/storage/documents/ama.pdf

     

     http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3221079/

     

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  • What Are Agamas Details

    Those who follow the Vedas are called the Vaidikas.

     

    Agama Contents.Image. jpg
    Agama Contents.

     

    Their Principal Deity is Agni, The Fire God.

     

    The oldest Literature known to Man starts with the Invocation to Agni,

     

    ‘Agnimele Purohitham’

     

    For the Bramins Agni and worship of Agni is special.

     

    The Aupasna Fire(Ritual Fire0 )hat is kept at Home is carried for generations, being transferred from Father to Son and the Agnis is not to be put off.

     

    Though there are many Gods are  praised in the Vedas, Agni has priority.

     

    But worship of other Gods, though mentioned in the Vedas and Suktas are in the Vedas n praise of them they take a second place.

     

    But the term Sanatana Dharma is not to be confused with Vaidika.

     

    Vaidika refers to the worship of a particular entity(Agni), Sanatana Dharma refers to the whole systems of Indian Thoughts which includes Fire worship.

     

    When one reads the Vedas , he will find that the Vedas  have Samhitas, Hymns for worship for Gods.

     

    But the procedures are found, as we find them today.

     

    Where do these procedures come from?

     

    And from whom?

     

    It is believed that the practices are from Smrtis,(Recollections) for Individual Discipline and Agamas, for Collective worship.

     

    Two points are worth the mention.

     

    We have Smritis, Vishnu Smriti, Vasishta Smriti, and many more including Manu Smriti.

     

    These suggest they are Vedic if not Puranic, as he Smritis are mentioned in the Puranas.

     

    Allusions to Purans are in the Vedas.

     

    So which is older, the Purans are the Vedas?

     

    Secondly the Vedas do not mention collective worship or the building of temples.

     

    They find a place in Smritis.

     

    Intriguing!

     

    Then we have the Agama.

     

    Agama (Sanskrit आगम) is derived from the verb root गम (gam) meaning “to go” and the preposition आ (aa) meaning “toward” and refers to scriptures “that which has come down”.

     

    It also means “a traditional doctrine, or system which commands faith”

     

    The Agama , mainly, constitute the methods of temple construction and creation of idols, worship means of deities, philosophical doctrines, meditative practices, attainment of sixfold desires and four kinds of yoga.

     

    The Agamic religions are also called Tantrism, although the term ‘tantra’ is sometimes used specifically to refer to Shakta Agamas.

     

    The origin and chronology of Agamic religions remain contentious.

     

    The Vedas mentions Tantras(though they are to be inferred from the explanations of the Veda Text Commentaries, yet Tantra is consdidered to be of later origin along with the Agamas.

     

     

    In theMalay language the word Agama literally means ‘religion’. Agama traditions have been the sources of Yoga and Self Realization concepts in the Indian subcontinent, including Kundalini Yoga and encompass traditions of asceticism.

     

    Tantrism includes within its fold Buddhist and Jaina tantras suggesting that Hindu, Jaina and Buddhist tantrism developed separately after arising from common sources of Tantric elements.

     

    The Agamic tradition, in general, has been dated to the pre-Mauryan period as references to the tradition are found in later Vedic literature of Atharvaveda.

     

    While there is evidence that the Agama is a part of Veda, thee is a reference that the Agama was conceived by the descendants of Sage Viswamitra’s sons when then they were banished by Viswamitra to the South, Dravida.

     

    The Apasthamba sutra is considered to be compiled by Apasthamba in the South, incorporating the practices of the Tamils

     

    (History of the Tamils by PT. Srinivasa Iyengar)

     

    Let this contentious issue be.

     

    Agamas have following constituents.

     

    Cariya-Conduct.

     

    Kriya-Action(Rituals)

     

    Yoga-Union and

     

    Jnana -Supreme knowledge.

    Let us see what the Agamas are.

     

     

    Some popular agama-based religions are those of

     

    Shaiva, Vaishnava,

     

    Shakta,

     

    Ganapatya,

     

    Kaumara,

    Soura,

     

    Bhairava, and

     

    Yaksha-bhutadi-sadhana.

     

    There exist 28 Saiva Agamas,

     

    77 Shakta Agamas and

     

    215 Vaishnava Agamas.

     

     

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  • Shiva Vishnu Identity Skanda Upanishad Skanda Not Muruga

    Skanda is referred to in the Vedas and the Mahabharata.

     

    Subrahmanya, Skanda.Image.jpg.
    Subrahmanya, Skanda.
    Skanda As BodhiSathva.Image,jpg.
    Skanda As BodhiSathva.

    Popular conception is that Skanda is another name for Muruga or Subrahmanya.

     

    However Mahabharata says Skanda is the son of Agni,possibly because Agni carried the Tejas of Shiva before he let if off in Saravana Poigai;the Tejas

     

    became Skanda, Muruga,Subrahmanya.

     

    However the narration in Mahabharata is different.

     

    Skanda Upanishad , one of the 108 Upanishads,deals with Shiva Vishnu Identity.

     

    It exhorts that Both Shiva and Vishnu are the same.

     

    The text is devised as being addressed by Skanda.

     

    One may find in the beginning of the Upanishad ‘He is confused’ etc.

     

    Subrahmanya,the best of Brahmins is definitely not confused.

     

    As a Self Enuiry, the Text is narrated.

     

    We have Somaskanda which is not to be confused with Skanda.

     

    It is a form of Siva worshiped by Vishnu.

     

    Skanda is worshiped as A Deity in Chinese Buddhism as Bodhisattva.

     

    ‘

    Another Story of Skanda’s Birth. Skanda not Muruga?

     

    The Purānas relate many a stories of the birth of Kārtikeya or Skanda, the younger son of Rudra-Shankara and Umā-Pārvati, brother of Ganapati.  In the Āranyaka Parva of Mahābhārata, Ŗshi Mārkandeya tells the forest-dwellingPāndavas, the story of the birth of Skanda.  The most intriguing part of this story is that the father of Skanda is Agninamed as Adbhut(Fantastic) and Skanda is born in a weird manner and in the course of deception.  The story goes like this:

     

    ‘In a yadnya performed by the seven great Sages, Indra and other Gods were present for Soma drinking.  AnAgni called ‘Adbhut’, (which literally means ‘fantastic’) from the heavens arrived there without uttering a word.  While returning from the yadnya, after giving the offering to the respective Gods; Adbhut eyed the wives of the Seven Sages.  This made Adbhut extremely passionate and he developed a carnal desire for the seven ladies.  Thinking that he will not be able to see them if he goes back to the heavens, he entered the ‘Gārhapatya Agni’, which is the Agni of the house.  He could watch the ladies closely by staying there.  In spite of his lust he was unable to woo the chaste matrons.  In frustration, he went to the forest.

     

    The daughter of Daksha was amorously attracted to Adbhut.  She decided to impersonate the wives of the sages and have intercourse with Adbhut.  First she impersonated ‘Shivā’, the wife of sage Angirā, and went to the forest.  She told Adbhut that she had a discussion with her other six friends, the wives of the sages, who were all enamoured with him.  Then she had intercourse with Adbhut.  In order to keep her secret, she transformed herself into a female eagle and went to Mount Shaila on ‘Shwetaparvata’ and poured the sperm of Adbhut in a golden tank.  She repeated this act six times (in one day?) by impersonating the wives of the sages one by one.  However, she failed to impersonate Arundhati, the wife of sage Vasishtha. 

     

    From the sperm of Adbhut, ejaculated six times, a strange child with six heads, twelve eyes-ears and arms, but a single throat and abdomen was born.  The ejaculation of the sperm took place on Day I (a day of new moon), the infant appeared on Day II, he showed himself as a child on Day III and on Day IV, he was in his full glory.  At that time he resembled the Sun engulfed in a red cloud.  He picked up the bow of Shankara and uttered a terrifying roar.  The entire world almost fainted by his roar.  The two elephants, ‘Chitra’ and ‘Airāvata’ who rushed to the scene upon hearing his roar, were picked like toys by him.  At this time the child looked like the Sun.

     

    The child, Skanda, stood on the Mount Mahāshwetā and started gazing in all directions with his six pairs of eyes.  Then he started shooting arrows with his bow.  The son of Himālaya, the mountain Krauncha, fell down with a great shriek as he was mutilated by the arrows.  Other mountains also started shrieking.  When a mountain top of Shwetagiri was cut off by one of the arrows; that frightened mountain flew away with other mountains from that region.  This caused a lot of distress to the earth and it was torn on all sides.  All this happened on Day V.  Since then, on Day V of every month, people started worship of Skanda. 

     

    After the birth of Skanda, fearsome disasters of different kinds started occurring.  The natures of men and women changed.  The duality of heat and cold also changed.  The sky and the planets looked as if on fire. The earth too started roaring loudly.’

     

    In this story, the parenthood of Skanda has been given to a celestial Agni (Fire) called Adbhut and Swāhā, who represents through impersonation, the six wives of six sages.  At the time of offering havi in Agni, the word ‘Swāhā’ is chanted.  So this union of Agni and Swāhā has been depicted as the cause of Skanda’s birth.

     

    The sage Mārkandeya narrates this story in the Mahābhārata.  He describes the efforts made by the wives of the sages to prove their innocence.  Of their husbands, only Vishwāmitra accepts their innocence and surrenders toSkanda.  After noting these details the story turns to Indra.

     

    ‘On hearing of Skanda’s birth, his power and valour; all the Gods rushed to Indra and said, ‘O King of Gods, this power of Skanda has become unbearable.  Destroy him quickly without any delay.  O Mighty Indra, if you do not destroy him now; he will become the King of Gods by overpowering all of us and even you.’ ThenIndra said to all the Gods, ‘O Gods, this child is extremely powerful.  He can even beat Brahmā the Creator in battle.  Hence, I do not have the courage to fight him.’

     

    On hearing this, the Gods said, ‘You are uttering such words because you do not have any power and valour left in you.’

     

    Seeing that Indra has backed out, the Gods sent Matŗkas (Mother Goddesses) to destroy Skanda.  But on seeing Skanda’s power and glory, the Mātŗkās started lactating.  They wished that Skanda should suck milk from their breasts and Skanda fulfilled their wish.  Thus, these Mātŗkās became the mothers of Skanda and stood with him for his defense.  From the ire of these Mātŗkās a woman was created, holding a Trident in her hand.  Her food was blood and she was cruel like the Red Sea.  Goat-headed Agni as described in the Vedas stood alongside her to defend Skanda.’ 

     

    Battle between Skanda and Indra

     

    Now Indra himself attacked Skanda and his celestial army.  Mahābhārata describes, ‘the celestial army of Skandaincluded Mātŗkās, Ŗshis, Grahas, fire-spitting ‘Pārshadas’ and other fierce-looking heavenly individuals.  All of them surrounded Skanda in his defense. 

     

    Indra, surrounded by Gods, was proceeding with great speed with his Vajra in his hand; intending to destroy Skanda.’

     

    The story further describes the two opposing forces and their battle cries in a poetic manner.  Then the story continues as follows, ‘Skanda, the son of Agni, beheld the Gods come together with the intent to destroy him and was furious.  He started spitting fire and burning the celestial army of Indra.  The Gods then deserted Indra and surrendered to Skanda.  After the Gods deserted Indra, he hurled his Vajra on Skanda.  The Vajra woundedSkanda on his right hip and a part of it was broken.  From that broken part another warrior emerged.  This warrior was known as Vishākha.  Indra was terrified on seeing another warrior resplendent like an infernalAgni (Fire).  He surrendered to Skanda with folded hands.  Then Skanda granted amnesty to Indra along with his forces.  All the Gods were pleased by this and started playing musical instruments.’

     

    The story further describes the male and female evil ‘Grahas’, formed out of Skanda’s body and concludes, ‘In this manner, on Day V several ‘Pārshadas’ having different shapes were formed.  On Day VI, there was a great battle.’

     

    The first half of this story ends with the surrender of Indra in his battle with the newly born Skanda.  This story is a great challenge for someone trying to interpret Vedic literature.  In this story Rudra-Mahādeva and Umā-Pārvati are nowhere mentioned as the parents of Skanda.  Even their existence goes unnoticed except one mention of Skanda picking the bow of Shankara in his hand.

     

    Skanda was born of a celestial Agni named Adbhut on Day I.  He grew rapidly till Day IV.  On Day V, fierce and fire-spitting ‘Pārshadas’ were formed and on Day VI there was a great battle between Skanda and Indra.  This battle was fierce and although Indra lost, Skanda too was broken into two pieces by Indra’s Vajra.  One piece continued to be called Skanda and the other was named as Vishākha.  The destruction in the battle is related to mountains and rocks. The only human factor is Swāhā and that too because she impersonated the wives of the Sages.

     

    One can either ignore this story as a figment of imagination or accept it as a metaphoric representation of some astronomical event.  Before going further, we would like to narrate and comment on the second half of this story fromMahābhārata.

     

    A part of the second half deals with the description of the reconciliation between Indra and Skanda, Skanda’s appointment as the General of the celestial army of Gods, his marriage with the daughter of Indra, acceptance ofSkanda as their son by the couple Shankara–Pārvati, and the destruction of Mahishāsura by Skanda as a representative of Gods.  It can be taken as an attempt to reconcile an ancient legend with the prevalent and accepted ideas.  However, the references to some astronomical events and concepts of deities from this story have an important bearing on the hypothesis propounded in this book.

     

     

    Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any).

    Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

       1-5. (Skanda says): Great god ! Owing to an iota of your compassion I am the lapseless being (not lapsing from the identity). I am a mass of knowledge ! I am also the Good – what more (can I need) ?

    Owing to the waxing of the Internal organ, what is not spiritual appears as such; by its warning, this is nothing but pure knowledge or Hari.

    I am knowledge alone, unborn – what more ? All that is other (than) It is inert and perishes like a dream.

    He who discerns the consciousness as distinct from the inert is the unswerving mass of knowledge. Only he is Shiva, Hari, luminary of luminaries, the supreme god, the Brahman – I am that Brahman surely.

    6-7. Jiva is Shiva and Shiva is Jiva; when bound by husk it is paddy, unbound of is rice. Thus the bound one is Jiva, released from karma he is eternal Shiva. Bound by ropes, he is Jiva, unbound, Shiva.

    8-9. (I bow) to Shiva of the form of Vishnu and Vishnu who is Shiva; Vishnu is Shiva’s heart and Shiva, Vishnu’s. Just as Vishnu is full of Shiva, so is Shiva full of Vishnu. As I see no difference, I am well all my life.

    10-15. The body is said to be the temple, the deity Shiva is Jiva; one should throw away the flowers after worship and worship with the sense of identity. Perception of non-difference is knowledge, meditation the objectless mind. The bath is removal of mental impurity; cleanliness is control of the senses. One should drink the nectar of Brahma, take alms for sustenance, live by oneself devoid of duality. Such a person of wisdom will get liberation.

    I bow to the supreme, sacred seat of power, to secure well-being and long life. They know themselves to be Brahman, Brahma, Vishnu, Shiva, beyond thought, unmanifest, endless, undecaying, by your grace, Nrisimha.

    That high place of Vishnu the wise ones always behold like an eye extended in heaven. The sages, praising and awake exalt that supreme status of Vishnu.

    This is the doctrine of liberation according to the Vedas.

       Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any).

    Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

    Here ends the Skandopanishad belonging to the Krishna-Yajur-Veda. 1

    Translated by Dr. A. G. Krishna Warrier
    Published by The Theosophical Publishing House, Chennai.

    Text of Skanda Upanishad.

    yatraasaMbhavataa.n yaati svaatiriktabhidaatatiH . .
sa.nvinmaatraM paraM brahma tatsvamaatra.n vijR^imbhate ..
AUM saha naavavatu . saha nau bhunaktu . saha viirya.n karavaavahai .
tejasvi naavadhiitamastu maa vidvishhaavahai ..
AUM shaantiH shaantiH shaantiH ..

achyuto.asmi mahaadeva tava kaaruNyaleshataH .
vij~naanaghana evaasmi shivo.asmi kimataH param.h .. 1..

na nija.n nijavadbhaati antaHkaraNajR^imbhaNaat.h .
antaHkaraNanaashena sa.nvinmaatrasthito hariH .. 2..

sa.nvinmaatrasthitashchaahamajo.asmi kimataH param.h .
vyatirikta.n jaDa.n sarva.n svapnavachcha vinashyati .. 3..

chijjaDaanaa.n tu yo drashhTaa so.achyuto j~naanavigrahaH .
sa eva hi mahaadevaH sa eva hi mahaahariH .. 4..

sa eva hi jyotishhaa.n jyotiH sa eva parameshvaraH .
sa eva hi paraM brahma tadbrahmaaha.n na sa.nshayaH .. 5..

jiivaH shivaH shivo jiivaH sa jiivaH kevalaH shivaH .
tushheNa baddho vriihiH syaattushhaabhaavena taNDulaH .. 6..

evaM baddhastathaa jiivaH karmanaashe sadaashivaH .
paashabaddhastathaa jiivaH paashamuktaH sadaashivaH .. 7..

shivaaya vishhNuruupaaya shivaruupaaya vishhNave .
shivasya hR^idaya.n vishhNuH vishhNoshcha hR^idaya.n shivaH .. 8..

yathaa shivamayo vishhNureva.n vishhNumayaH shivaH .
yathaantara.n na pashyaami tathaa me svastiraayushhi .. 9..

yathaantara.n na bhedaaH syuH shivakeshavayostathaa .
deho devaalayaH proktaH sa jiivaH kevalaH shivaH .. 10..

tyajedaj~naananirmaalya.n so.ahaMbhaavena puujayet.h .
abhedadarshana.n j~naana.n dhyaana.n nirvishhayaM manaH .
snaanaM manomalatyaagaH shauchamindriyanigrahaH .. 11..

brahmaamR^itaM pibedbhaikshyamaachareddeharakshaNe .
vasedekaantiko bhuutvaa chaikaante dvaitavarjite .
ityevamaachareddhiimaansa evaM muktimaapnuyaat.h .. 12..

shriiparamadhaamne svasti chiraayushhyonnama iti .
viri~nchinaaraayaNasha~Nkaraatmaka.n nR^isi.nha devesha tava
prasaadataH .
achintyamavyaktamanantamavyaya.n vedaatmakaM brahma nija.n vijaanate.. 13..
tadvishhNoH paramaM pada.n sadaa pashyanti suurayaH .
diviiva chakshuraatatam.h .. 14..

tadvipraaso vipanyavo jaagR^ivaa.nsaH samindhate . vishhNoryatparamaM padam.h .
ityetannirvaaNaanushaasanamiti vedaanushaasanamiti
vedaanushaasanamityupanishhat.h .. 15..

.. iti kR^ishhNayajurvediiya skandopanishhatsamaaptaa

    Citation.

    Skanda Upanishad

    Skanda Upanishad Sanskrit Text

    http://www.themeaningofvedas.com/CHAPTER%2021.htm

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  • Rig Veda Theorem Unleashes Energy From Space

    I have posted an article how the first two lines of the Purusha is used to Generate Electricity.

    ”

    Agni Image.jpg
    Agni, God of Fire

    Let me go further,

    In the experiment carried out basing The Purusha Sukta as the reference point the Electricity created was approximately 150% of the Input:

    The Power Input was 126 Watts, Output  303 Watts.

    ( Traditional physics does not admit that the output can be greater than the input,however Quantum Theory is admitting it vagulely)

    That it means that you still need some Input.

    What if we can produce without any Input?

    I thought of this, when in a recent function where I was a Guest Speaker, a Researcher said that, Brahma is a shrewd businessman, he produces every thing out of Zero and is efficiently running it at No Cost!’

    Valid point for those who read Indian Philosophy.

    I was sure that Vedas have an answer to this and I have been able to locate a reference and am sharing it with you.

    Unlike Science, Hinduism does not say anything quite openly.

    It locks them safely behind Vedic Passwords it would seem to prevent misuse.

    There is an interesting School of Thought which states that the Asuras are equally, if not Superior to understanding the Vedas than the Devas.

    Sukracharya is a prime example.

    He was the only Man to have known the Sanjeevini Mantra, which could revive a Dead Man.

    Let me not digress,

    Modern Science, with the best of intentions explains you the procedure adopted in arriving at a Scientific Truth, elements , parts involved and gives

    you the result.

    Hinduism gives you just the results and keeps mum on the procedure etc, leaving this to the deserving if they practice the Qualifying tests to unlock

    these secrets.

    For the uninitiated the statements of the Vedas might seem mundane.

    But if you have a background in the subject  you are interested in and search the Vedas you get the answer.

    Such being the case, it is difficult to understand the Vedas, unless you are mentally and ethically qualified, where as in the case of Science being

    qualified intellectually would do.

    The Rig Veda, the oldest literature known to Man begins with the Invocation to Agni, God of Fire.

    <img style=
    ” class /> Agnimele Purohitam, Rig Veda First sloka

    This sloka addressed to Agni means, literally,

    ”

    अग्निमीळे पुरोहितं यज्ञस्य देवं रत्वीजम |
    होतारं रत्नधातमम || Rig Veda 1.001.01

    aghnimīḷe purohitaṃ yajñasya devaṃ ṛtvījam |
    hotāraṃ ratnadhātamam || Rig Veda 1.001.01

    * Translation by Griffith in 1896
    I Laud Agni, the chosen Priest, God, minister of sacrifice,
    The hotar, lavishest of wealth.

    * Translation by Sa_yan.a and Wilson
    1.001.01 I glorify Agni, the high priest of the sacrifice, the divine, the ministrant, who presents the oblation (to the gods), and is the possessor of great wealth. [Agni = purohita, the priest who superintends family rites; or, he is one of the sacred fires in which oblations are first (pura) offered (hita); deva: a god, the bright, shining, radiant; fr. div, to shine; or, one who abides in the sky or heaven (dyusha_na); or, liberal, donor (in the sense of giving); r.tvij = a ministering priest, he is also the hota_ (Aitareya Bra_hman.a 3.14), the priest who presents the oblation or who invokes or summons the deities to the ceremony; fr. hu, to sacrifice; or, fr. hve, to call; ratnadha_tama: lit. holder of jewels; ratna = wealth in general; figurately, reward of religious rites]’

     Other translations of the Mantra at the close of this Post.

    When interpreted by one who knows Physics and Sanskrit the meaning takes a different hue.

    “The sloka is a formula . Expansion of a volume involves an increase in the surface area and the
    radius is the controlling parameter in a spherical volume which is the predominant shape in a
    fundamental matter field. Triggering involves a time aspect that is of a relatively short duration.
    Putting these ideas into a mathematical framework we get a formulation giving a numerical result
    which is presented in the sloka as a numerical code using the letters of the sanskrit language as
    numerical symbols, shown below.
    The most astounding part, the answer gives the cubic volume occupied by an expanding sphere of
    light or electromagnetic wave in cubic yards per second.
    “3 5 5 3 1 2 8 6 1 8 5 1 3 4 5 6 4 8 8 6 2 2 6 9 6 5”
    “AG NI MI LE- PU RO HI TH’M – YA JNA AS YA – DE VA MRI TH VA JAM,- HO THA
    RAM – RA THNA DHA THA M’M. ” AG NI MI LE PU RO HI TH’M YA JNA AS YA DE VA MRI TH VA JAM, HO THA RAM RA THNA DHA
    THA M’M. ” [ sloka ]

    [number value]

    3 5 5 3 1 2 8 6 1 8 5 1 8 4 5 6 4 8 8 6 2 2 6 9 6 5
    1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26

    [ digit number]
    The sloka has 6 words and 26 syllables, each with a defined numerical value. The number is accurate
    to 25 decimal
    Digits. As shown below it forms the expanding rate of a relative cubic volume of space, when it is
    triggered into
    Expansion by a specific theoretical process. It is cubic yards. Taking only the first 15 digits and
    converting it into
    Metres / cycle gives as the radial value :: (3.5531286185184564E+25)1/3 x .9144 = 3.00612148 x
    108
    m/cps
    The number of daily cycles in a year at that time was 365.7388. Therefore the additional
    Incremental volume in a year was 1/ 365.7388. Using the velocity of light as 299792458
    (as measured today) the additional time cycles in terms of light speed is
    299792458/ 365.7388 = 8.1969 x 105
    Therefore the Vedic value of the number of cycles of unit wavelength is
    3.00612148 x 108
    – 8.1969 x 105
    = 299792458
    The value of light speed then is exactly as measured today.
    Next the derived value of light speed as number of cycles of unit wavelength
    using the principle of simultaneity (which is self-similar and scale invariant
    In confined spaces) gives :
    Y = 2 / ((1+22
    )
    1/2 – 2)/2 = 8.4721 and 108.4721 = 296575967
    Taking the log (10) ratio of difference between measured and derived value as
    Log[299792458 / 296575967] =4.6847 x 10-3
    The ratio of the Solar Radius to the Earths orbital radius is
    6.986 x 108
    / 1.4912 x 1011 = 4.6847 x 10-3
    This is identical to the Vedic calculation. The Vedic concept
    of the Field of space was different from current views in physics.
    The field in space YIELDS FREE ENERGY WHEN IT’S SYNCHRONISED
    AND COHERENT STATE IS UPSET SUDDENLY BY A TRIGGERING FORCE.

    Let us try to understand this.

    Assign number to the Text.

    Check the sloka for words and Syllables.

    Check the period in which the Rig Veda was written and find out Daily Cycles.

    Use the unit wave length.

    Use The value of light speed then, it was as it is measured today.
    Use  the derived value of light speed as number of cycles of unit wavelength using the principle of simultaneity (which is self-similar and scale invariant.

    Taking the log (10) ratio of difference between measured and derived value.

    Well, some one would ask,

    What if I want to produce this energy?

    What is in the Universe is is in You.

    In fact You are the Universe.

    You need not go out and unlock it from out side.

    You can do it from Within.

    What it needs the Scriptural Password that can be obtained by following the procedure laid down by The Vedas.

    Source:

    Sankhyakarika.

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