Tag: Brahma

  • The Fifth Veda Pranava Veda?

    It is accepted traditionally that there are Four Vedas in Hinduism.

    They are not written and transmitted orally since five thousand years.

    The Vedas themselves, Ithihasas,Ramayana and Mahabharata , the entire Sanskrit Literature , and in other languages as well,and the eighteen Puranas declare so,

    Except one…

    Pranava Veda, The Fifth Veda.png
    Pranava Veda, The Fifth Veda.

     

    The Chandogya Upanishad.

     

    It states that there is another Veda, the Fifth veda.

     

    ‘itihāsapurāṇaṃ pañcamaṃ vedānāṃ’

    -Chandogya Upanishad (7.1.2)

     

    It is one thing for an Ithihasa or agreat literary work to be called a Veda, as a  tribute; but a Upanishad, a part of Veda, declaring that there is another Veda, is intriguing.

    ‘the Mahabharata declares itself a new Veda for a new era, intended for all people, and which is the equal of, and in some ways superior to, the four canonical Vedas.The other major Hindu epic, the Ramayana, also makes a claim to be the fifth Veda’

    The Bhagavata Purana elaborates on the Chandogya Upanishad’s statement concerning the fifth, by stating that after the four Vedas emerged from each of Brahma’s four mouths, the fifth Veda – itihasapurana – emerged from his fifth mouth[1] or all his mouths.[6] It then declares itself supreme over all other puranas, on the grounds that it was Vyasa’s crowning achievement.[5] Similarly, the Skandapurana, too, suggests that the puranas are the Fifth Veda, thus giving itself scriptural authority

     

    There is another view that this fifth Veda is called the Pranava Veda and it was from the Pranava ‘OM’

     

    Eighty-four year old V. Ganapati Sthapati, is a renowned architect and sculptor.
    Ganapati Sthapati’s range of accomplishments is extraordinary. He has designed and built more than 600 temples in India and the U.S., the U.K., Australia, Singapore, Malaysia, Fiji, Sri Lanka and Kenya. He was the architect of Swaminatha Swami Murugan temple, popularly called Malai Mandir, situated on a hillock at Ramakrishnapuram, New Delhi.’

    He asserts that the controversy over which language is older – Sanskrit or Tamil – is needless. He calls Sanskrit “the classical language of sculptors.” He will build a Veda Mandapam in the University to teach not only the Rig, Yajur, Sama and Atharva Vedas but also the Pranava Veda in Tamil. He estimates that the Pranava Veda is older than the other four Vedas. Ganapati Sthapati has already recorded on audio-tape the 50,000 stanzas of the Prananva Veda. He is keen that the Tamil Nadu Government should publish it and spread it.’

    “The Pranava Veda is the first Veda and the “source Veda.” Dr. V. Ganapati Sthapati explains, “A good deal of evidences is available both in Tamil as well as in Sanskrit works, particularly in Srimat Bhagavatam and Skandam about the remote existence of Pranava Veda. This Veda was later on called the science of Vastu (energy) and Vaastu (embodied energy), which is gaining much popularity today across the globe.”

    Dr. V. Ganapati Sthapati goes on to say that Veda Vyasa himself said in the Bhagavatam:

    “eka eva pura vedo pranavha sarva vangmayha”
    (9th skandha, 14th chapter, sloka 48 of Bhagavatam)

    This phrase by Veda Vyasa, the compiler of the present day Vedas, means that there was only one Veda in the remote past and that Veda is called Pranava Veda – the Veda of the shilpis of India. Artharva Sheershopanishad makes mention of the term “Pranava” as being “ongara” – the all-pervasive substance.

    Pranava Veda elucidates the science of Pranava. It is the scientific study of The All Pervading Substance. Pranava Veda presents the science of “how the invisible substance of the universe (paravastu) makes itself manifest in the visible material (Vaastu) forms.” In other words, Pranava Veda reveals the process of how the All Pervasive pure Energy turns into Matter or material existence.(www.vastuved.com)

    My view is that the Fifth Veda needs more investigation before any comment is passed
    Citation.

     

     

  • Less Than One Crore Shiva Rock Temple Unakoti

    The Images od Lord Shiva carved on Rocks in Unakoti, Tripura are intersting and Unakoti is a Shaiva Pilgrimage spot.

     

    Ganesa in Unakoti.jpg
    Ganesa in Unakoti.

     

    Unakoti.jpg
    Unakoti Shiva.”Unakoti (Scorpian ad)”. Licensed under CC BY-SA 3.0 via Wikipedia – http://en.wikipedia.org/wiki/File:Unakoti_(Scorpian_ad).JPG#mediaviewer/File:Unakoti_(Scorpian_ad).JPG

    The word ‘Unakoti’ stands for the meaning “one lesser than a crore”.

    It is believed that, there are that many numbers of carvings present here. Lord Shiva stayed at this location for just one night, when he was making a journey to Kashi. He was making the journey along with other gods and goddesses; a total of one crore in numbers.

     

     

    when the night got over, no one else other than Shiva woke up. As a consequence, he got angry and put a curse on the others to become stone figures. Thus, there are one crore minus one number of stone sculptures present here.

    The mythological story related to this place is that, when the night got over, no one else other than Shiva woke up. As a consequence, he got angry and put a curse on the others to become stone figures. Thus, there are one crore minus one number of stone sculptures present here.

    Another story revolves around one Kalu Kamar, the famous sculptor. He was assigned the task to build a crore of the deities in his dream. But keeping the last idol unfinished Kalu created his own image. Thus ‘Koti’ could not be completed. So, the place got its name as Unakoti.

        The history of old Kailashahar is also associated with Unakoti. A 15th generation descendant of King Jujhar Fa, a Shiva disciple who started the Tripurabda (Tripuri Calendar), prayed for Lord Shiva in a village called Chhambulnagar on the banks of the river Mau. It is speculated that Chhambulnagar, which is mentioned in Rajmala, was situated near Unakoti Hill. The Prince prayed for Mahadeva in Unakoti. For this some people believe that the previous name of Kailashahar was Chhambulnagar. Some believers thought that Har (Shiva) resides in Kailash. Therefore the place was known as Kailash Har which was later on transformed to Kailashahar. A Tripura king named Adi-Dharmapha ruled here in 7th century. He performed a great yagna with much pomp and gaiety. The name Kailashahar found currency since that time.

        Unakoti has been included in the tourism map of Tripura and the North-East as a remarkable tourists’ resort. Common pilgrims frequent the place. Tourists from far and wide also converge in Unakoti with much enthusiasm. One can have a trip to Unakoti via Kailashahar or Dharmanagar. The journey takes 20 minutes from Kailashahar and 45 minutes from Dharmanagar

    How to reach.

    By air: The nearest air terminal is located  Agartala.

    By road: One can opt for buses, jeeps, taxis or private cars in order to reach this place.

    Around 178km from state capital Agartala, .

  • ‘Haran’ In Turkey Shiva Connection To Mesopotamia

    I have been studying archology related information, Astronomy to seek information about the spread of Sanatana Dharma throughout the world.

    And I also check the Linguistic affiliations along with Cultural similarities.

    Moon God Sin Insignia.jpg
    Insignia of the Moon God ‘Sin’ of Haran. Notice the crossed-legged posture akin to yogic semi-Padmasana of Shiva, the crescent moon and the winged-bulls which were the vehicles of the moon-god ‘Sin’.
    Mesopotamian Civilisation Map.jpg
    Mesopotamian Civilisation Map.

    The Sanatana Dharma civilisation, as distinct from the Sarasvati Valley civilisation has been dated as the oldest in the world.

    This coupled with the existence of Super Continents and reference to this by Tamil ,another ancient Language of India, the date of which is as old as Sanatana Dharama, had spurred me to dig deep into the subject.

    Based on this, it transpires that a Group from South India, the Dravida desa, left the South because of a Tsunami (referred to by the Puranas and Tamil literature repeatedly) , led by Shiva and His son Ganesha moved through the Middle East , Europe,Africa, to Arctic before traveling back to Saraswati Valley through Russia, and Iran, while another led by Satyavrata Manu, the ancestor of Lord Rama moved to Ayodhya to found the Ikshvaky Dynasty(Ikshvaku was the son of Satyavrata Manu).

    I have been following this trail in conjunction with the immigration and settlements in Europe and elsewhere.

    I have been able to find references, evidence, cultural links and archeological finds.

    I have posted articles on all  these, under Hinduism.

    Now to Mesopotamian Connection.

    Located near the Turkish- Syrian border in the middle of an arid plain, Haran is one of the oldest Mesopotamian settlements.

    The settlement of Haran is mentioned in a treaty which was enacted in the Temple of Sin (Sin was the Mesopotamian Moon God) at Haran in thereign of Hammurabi (1728-1686 BC). Several Assyrian kings describe rebuilding this temple. The last king of Babylon, Nabonidus (556-539 BC) also rebuilt the Temple of Sin. Excavations have revealed a large mud-brick building which dates to the end of the 3rd millennium BC. It is thought this might be the predecessor to the temple of the Sumerian and Mesopotamian Moon-God Sin.

    The insignia of the Moon God Sin bears a remarkable likeness to that of the Vedic God Shiva. In fact, Shiva is also known as Som-nath (सोमनाथ) which means ‘Lord of the Moon’. Shiva’s insignia includes the crescent moon and the bull called ‘Vrishabha’ or ‘Nandi’ who was the vehicle of Lord Shiva.

    The earliest known form of the name ‘Sin’ is ‘Suen’ which may well be a distortion of the Sanskrit ‘Shivam’ – the name of the Vedic Moon God. What is even more interesting is that ‘Haran’ (हरन), is another name for Lord Shiva.

    ..Sin /ˈsn/ (Akkadian: Su’en, Sîn) or Nanna (Sumerian: DŠEŠ.KI, DNANNA) was the god of the moon in the Mesopotamian mythologyof Akkad, Assyria and Babylonia. Nanna is a Sumerian deity, the son of Enlil and Ninlil, and became identified with Semitic Sin. The two chief seats of Nanna’s/Sin’s worship were Ur in the south of Mesopotamia and Harran in the north.’..

    Mesopotamian Deities.jpg
    Mesopotamian Deities.

    “The Mesopotamian literary corpus is one of the oldest literatures in the world. It is infused with the divine, because religion played a crucial part in the way Mesopotamians expressed their thoughts about human life. Mesopotamian religion was polytheistic, with a pantheon consisting of hundreds if not thousands of gods of varying importance. This website offers information about the fifty most important gods and goddesses and provides starting points for further research.’..

     

    The IVC has been tentatively identified with the toponym Meluhha known from Sumerian records; the Sumerians called them Meluhhaites. It has been compared in particular with the civilizations of Elam (also in the context of the Elamo-Dravidian hypothesis) and with Minoan Crete (because of isolated cultural parallels such as the ubiquitous goddess worship and depictions of bull-leaping).[108] The mature (Harappan) phase of the IVC is contemporary to the Early to Middle Bronze Age in the Ancient Near East, in particular theOld Elamite period, Early Dynastic to Ur III Mesopotamia, Prepalatial Minoan Crete and Old Kingdom to First Intermediate Period Egypt.

    After the discovery of the IVC in the 1920s, it was immediately associated with the indigenous Dasyu inimical to the Rigvedic tribes in numerous hymns of the Rigveda. Mortimer Wheeler interpreted the presence of many unburied corpses found in the top levels of Mohenjo-Daro as the victims of a warlike conquest, and famously stated that “Indra stands accused” of the destruction of the IVC. The association of the IVC with the city-dwelling Dasyus remains alluring because the assumed timeframe of the first Indo-Aryan migrationinto India corresponds neatly with the period of decline of the IVC seen in the archaeological record. The discovery of the advanced, urban IVC however changed the 19th-century view of early Indo-Aryan migration as an “invasion” of an advanced culture at the expense of a “primitive” aboriginal population to a gradual acculturation of nomadic “barbarians” on an advanced urban civilization, comparable to the Germanic migrations after the Fall of Rome, or the Kassite invasion of Babylonia. This move away from simplistic “invasionist” scenarios parallels similar developments in thinking about language transfer and population movement in general, such as in the case of the migration of the proto-Greek speakers into Greece, or the Indo-Europeanization of Western Europe.

    It was often suggested that the bearers of the IVC corresponded to proto-Dravidians linguistically, the breakup of proto-Dravidian corresponding to the breakup of the Late Harappan culture. Today, the Dravidian language family is concentrated mostly in southern India and northern and eastern Sri Lanka, but pockets of it still remain throughout the rest of India and Pakistan (the Brahui language), which lends credence to the theory. Finnish Indologist Asko Parpola concludes that the uniformity of the Indus inscriptions precludes any possibility of widely different languages being used, and that an early form of Dravidian language must have been the language of the Indus people. However, in an interview with the Deccan Herald on 12 August 2012, Asko Parpola clarified his position by admitting that “Sanskrit has also preserved a very important part of the Indus heritage” and that even Sangam Tamil had possible influences of the Brahmins .

    Proto-Munda (or Para-Munda) and a “lost phylum” (perhaps related or ancestral to the Nihali language) have been proposed as other candidates for the language of the IVC.Michael Witzel suggests an underlying, prefixing language that is similar to Austroasiatic, notably Khasi; he argues that the Rigveda (composed by the Indo-Aryans after the decline of the Harappans) shows signs of this hypothetical Harappan influence in the earliest historic level, and Dravidian only in later levels, suggesting that speakers of Austroasiatic were the original inhabitants of Punjab and that the Indo-Aryans encountered speakers of Dravidian only in later times.

    Citation.

    Based on data prepared by the HEA-funded AMGG project.

    http://oracc.museum.upenn.edu/amgg/index.html  and

    http://en.wikipedia.org/wiki/Indus_Valley_Civilization

    http://vediccafe.blogspot.in/2014/12/the-ancient-city-of-haran-in-turkey.html

  • Ten Forms Vishnu Dashavatra Temple Deogarh

    The 500 AD temple of the Vishnu Dashavatar is in Deogarh,UP,India.

     

    It was the first North Indian temple with a shikhara or tower, although the shikhara is curtailed and part of it has disappeared (details as to when the shikara disappeared are not reported). The temple has a high plinth and is set with a basement porch. The Dashavatara temple has a “compelling presence” in spite of its dilapidated condition.

    The ancient treatise Vishnudharmottara Purana describes several temples including a “Sarvatobhadra temple”, which has been compared by archaeologists and Indologists with the Dashavatara Temple (Vishnu temple) or the Gupta Mandir of Deogarh. A comparative study revealed that the ideal temple design described in the treatise as “Sarvatobhadra temple” was the same as the Vishnu temple of Deogarh. This conclusion was based on plan, size, iconography and several other norms described for building Hindu temples.Based on this comparison, the structural details of the Deogarh temple have been inferred. Maps have also been drawn of the temple structure. The probable date of the temple’s construction has been estimated to be between 450 and 650. During this period, the temple was highly venerated.

    In the unique and large sculpture of Sheshashayi Vishnu, Vishnu is depicted reclining on the serpent Shesha, with four-arms lying down on the spiral of a serpent with seven hoods, forming a shade over his crowned head. Lakshmi (Vishnu’s consort), along with her two attendants, are at Vishnu’s feet. Other gods and celestials are seen watching this display. In another panel below this, two demons, Madhu and Kaitabha, are getting ready to attack. They are shown to be repulsed by the four personified weapons or ayudhapurushas of Vishnu.[23][24] According to another interpretation, the lower panel depicts the five Pandavas and their common wife Draupadi.

    The relief on the doorway (Lalatabhimba in Sanskrit) of the temple depicts Vishnu seated on Shesha the serpent, with Lakshmi sitting down and caressing his feet, flanked by two incarnations of Vishnu: Narasimha (the man-lion form) on the right, and Vamana (the dwarf form) on the left.

    The side and back walls of the temple depict carved panels related to several facets of Lord Vishnu’s life. On the northern wall, the elegantly carved panel shows “Gajendra Moksha”, which represents Vishnu coming to the rescue of the Gajendra (elephant). On the eastern side wall, a panel depicts a carved image of the sages Nara-Narayana. On the southern wall, Vishnu is depicted reclining on Shesha the serpent, relaxing or in a sleeping or creative mode. These depictions on the four walls (including entrance) of the temple, represent four facets of Vishnu:

    the entrance represents Vasudeva; the Gajendramoksha side is referred as Samkarshana, the destructive aspect[disambiguation needed] of Vishnu; the Nara-Narayana side is known as Pradyumna, the preserving aspect of Vishnu; and the Anantashayana side is known as Aniruddha.

    Another unique sculpture found in the Vishnu temple depicts the Krishna legend in which Devaki hands over her new-born son Krishna to her husband Vasudeva. This sculpture is said to be one of the best depictions of Gupta period art, based on the sensuous and graceful modelling of the figurines, but different in that its clothes are shown draped in an exclusive fashion. It is now housed at the National Museum in New Delhi.

    Citation.

    http://en.wikipedia.org/wiki/Dashavatara_Temple,_Deogarh

    Dasavathara Temple.jpg
    Dasavathara Temple.

     

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  • Sidha Lakshmi Stotra By Shiva Wealth Occult Powers

    Few slokas are reported to be composed by Shiva.

     

    Such slokas are rare and are believed to be quite powerful.

    Lakshmi.jpg
    Lakshmi ,Goddess of Wealth.

     

    Rudra, an Amsa of Shiva composed Mantra Rajapada on Lord Narasimha and it is very effective to ward off Evil, mental dpression.

     

    The storta on Lakshmi, that too on Sidha Lakshmi( the Amsa of Lakshmi who guarantees fruitful completion of any task at the mundane level and Liberation at the Higher Level) by Lord Shiva is provided below .

     

    Translation by Sri.P.R.Ramachander.

     

    Adha Dhyamam
    Brahmeem Vaishnaveem bhadram shad bujam cha chaur mukheem,
    Trinethram gadga trisula padma chakra gadha daram.
    Peethambaram devim nanalankara bhooshitham,
    Tejapunjadareem sreshtam dhyayeth Bala kumarikam. 
    

    Meditate on the young lass who is Brahmi, Vaishnavi,
    Who provides safety, who has six hands and four faces,
    Who has three eyes, who holds sword, trident, lotus, wheel and mace,
    Who is the goddess dressed in yellow, Dressed in various decorations,
    And who holds a shining globe and is the greatest.
    to that young goddess I submit my prayers

    Stotra.

    Omkaram Lakshmi roopam thu Vishnum hrudayamavyayam,
    Vishnumananda vyaktham hreemkaram bheeja roopineem., 1
    

    She who tells “Om”, who has the form of Lakshmi,
    She who is followed by Vishnu, She gives happiness to Vishnu,
    She who is clear, she who has the shape of the sound “hreem”.

    Kleem amrutha nandineem bhadram sada athyananda dhayineem,
    Sreem daithya samaneem shakthim malineem shathru mardhineem., 2
    

    She who is “Kleem”, she who is the daughter of nectar,
    She who provides safety, she who always grants great happiness,
    She who is “sreem”, she who controlled asuras, she who is power,
    She who wears garlands and she who kills her enemies.

    Theja prakasineem devim varadam shubha karineem,
    Brahmeem cha vaishnaveem roudhreem kalika roopa shobhineem., 3
    

    She who gives out light, the goddess who fulfills desires,
    She who does good things, She who is Brahmee,
    She who is Vaishnavee, She who is angry,
    And she who shines in the form of Kali.

    Aakare Lakshmi roopam thu uukareshubhakarineem,
    Makara purusho vyaktho devi pranavamuchyathe., 4
    

    In the letter “Aa”, there is the form of Lakshmi,
    In the letter “Uu”, is she who does all that is good,
    And in the letter “ma”, is her clear form of Purusha,
    And thus the goddess is of the form of the letter “Om”.

    Sooryakoti pratheekasam Chandra koti sama prabham,
    Thanmadhye nikaram sookshmam brahma roopam vyavasthitham., 5
    

    She who is perambulated by crores of Suns,
    She who has the shine of crores of moons,
    In the middle of it in the very micro form,
    She lives in the form of Brahmam.

    Omkaaram paramananda sadaiva sukha sundarem,
    Sidhaa Lakshmi Moksha Lakshmi aadhi Lakshmi namosthuthe., 6
    

    She who is “Om” who is ecstasic happiness,
    Who is always pretty and is the form of pleasure,
    I salute the divine Lakshmi, the Lakshmi of salvation,
    And also the primeval Lakshmi of yore.

    Sarva mangala mangalye shive sarvartha sadhake,
    Saranye triambike gauri narayani namosthuthe., 7
    

    Hey the power behind Shiva,
    Who makes all good things happen,
    Who grants all boons,
    I bow before you,
    She who is the creator, organizer and destroyer,
    My salutations to you Narayani.

    Prathamam trayambike gauri dwitheeyam vaishnavee thadha,
    Tritheeyam yamala proktha chaturtham sundari thadha., 8
    

    First the trinity of goddesses, second Vaisnavi,
    Third she who is called the twin goddess,
    And fourth the very pretty goddess.

    Panchamam Vishnu shakthischa sashtam kathyayanee thadha,
    Vaarahi sapthamam chaiva hyashtamam hari vallabha., 9
    

    Fifth the power in Vishnu,
    Sixth the daughter of Kathyayana,
    Seventh the power of the boar,
    Eighth is the consort of Hari.

    Navamam gadginee proktha dasamam chaiva devika,
    Yekadasm sidhalakshmeem dwadasam hamsa vahineem., 10
    

    Ninth is she who holds the sword,
    Tenth is she who is the goddess,
    Eleventh, she is Sidha Lakshmi,
    And twelfth she is one who rides on a swan.

    Yethath stotra varam devya ye padanthi sada nara,
    Sarva aapadbho vimuchyanthe nathra karya vicharana., 11
    

    That man who reads this blessed prayer addressed to Goddess,
    Would get free from all dangers and will never get worried about anything.

    Yekamasam dwimasam cha trimasam masa chathushtayam,
    Panchamasam cha shanmasam trikalam ya sada padeth., 12
    

    Either one month or two months or three months or four months,
    Or five months or six months if this is read at dawn, noon and dusk,

    Brahmana klesitho dukhee daridrya maya peeditha,
    Janmanthara sahasraodhai muchyatha sarva kilbishai., 13
    

    The Brahmin who is suffering sad and in the clutches of poverty,
    Even for thousands of birth will get rid of all of them.

    Daridhro labhathe lakshmeem aaputhra puthravan bhaveth., 14
    

    The poor one would get wealth, the childless one would get child

    Eswarena krutham stotram praninam hitha karakam,
    Sthuvanthu brahmana nithyam daridryam na cha badathe,
    Sarva papa hara Lakshmi sarva sidhi pradhayinee., 15
    

    This prayer written by Lord Shiva for,
    The sake of the good of all the beings,
    If recited in praise daily by Brahmanas,
    Poverty would not stick to him,
    And the goddess Lakshmi,
    Who can grant all occult powers,
    Would destroy all his sins.

    Ithi sri Brahma purane Sri Sidha Lakshmi stotram.
    

    Thus ends the prayer to Sidha Lakshmi from Brahma puranam.

     

    Citation.

    http://www.hindupedia.com/en/Sidha_Lakshmi_Stotram