Asya Sri Subramanya ShodasaNama Stotra maha Mantrasya
Agastyo Bhagavan Rishi Anushtup Chandaha_ha
Subramanyo Devatha Mama ishtartha Sidhdhyarthe Jape Viniyoga_ha
Subrahmanya.
For the manthra of 16 names of Lord Subrahmanya,
The sage is Agasthya, the meter is Anushtup , God addressed is Lord Subrahmanya
And chanting of this Manthra is done for fulfilling my wishes
That the Reality is non dual is Advaita, qualified non dualism Visishtadvaita and Dualism is Dwaita.
Normally one does not find Brahman given more importance in the Puranas as each Purana extolls the virtues of the God on whose name the Purana is named.
Matsya Purana, Purana meant to extol the Virtues of Vishnu speaks of Brahman ordering and assigning jobs to the Trimurti.
What is interesting is that this chapter (Chapter 6) does not state that a particular God, Shiva, Vishnu as the embodiment of Brahman.
Instructions by Brahman.
To Narayana.
Marry Lakshmi, destroy the wicked and protect the Righteous by taking Avatars.
To Shiva.
Marry Parvati,be present in Holy places, bless people and perform Creation, Sustenance and Destruction.
To Brahma.
Determine the fate of every one based on their Actions.
On this basis, Vishnu is present as Naranarayana in Badrinath,Madhava in Prayag,Sri Hari in Haridwar,Renganatha in Srirangam,Venkateswara in Tirupati,and as Krishna in Dwaraka.
Shiva is present as,
Somanatha in Saurashtra,Mallikarjuna in Srisailam,Mahakala in Ujjain,Rameswara in Sethu (Rameswaram) and as in all Dwadasa Kshetras as Jyotir Linga.
I have read an interesting academic paper on Mathematics involving Higher Mathematics of Numbers and was struck by its findings and the Truths expressed in hinduism Five Thousand years ago intuitively.
First let me state something about relevant numerical in Indian thought.
Marko Rodin has indeed discovered natures secret about 3,6, and 9. “We have to cast out all 9′s.” What does that mean? It means that any number that isabove the value 9 or one place value is going to be added together to get a single digit. So this means if we have a number 26, we add 2+6 to get 8, which is its “archetype”. If we do this for all numbers while doubling and halving, we get a pattern.
This. The secret to the Universe is DOUBLING and HALVING.
Let’s double the number 1 and found out what pattern we get.
Actually, every 6 sets repeats into infinity in this way.
You can also do the same by halving, or dividing the 1 into many parts.
Anyway.. there is more, like how 3, 6, and 9 are never present amongst other numbers in the double scheme.
3 and 6′s are constantly oscillating back and forth between each other in the doubling and halving scheme.
Now let’s double 9.
9
18 (1+8=9)
27 (2+7=9)
36 (3+6=9)
45 (4+5=9)
54 etc. starts over backwards here.
63
72
81
90
99
So 9 is the unchanging, unwavering number that never really loses its true identity, even though it is undergoing a constant state changing.
Watch Marko Rodins videos on YouTube and just try to understand what he’s saying. Basically he’s found the math to the real “God Particle” or particle of Spirit, known as Brahman in the Vedas, and he has shown how it can be observed, but not with physical instruments.
..
he Fibonacci series has a pattern that repeats every 24 numbers
Numeric reduction is a technique used in analysis of numbers in which all the digits of a number are added together until only one digit remains. As an example, the numeric reduction of 256 is 4 because 2+5+6=13 and 1+3=4. Applying numeric reduction to the Fibonacci series produces an infinite series of 24 repeating digits:
If you take the first 12 digits and add them to the second twelve digits and apply numeric reduction to the result, you find that they all have a value of 9.
The Ultimate Reality, Hinduism decades is of Two perspectives.
Ramana Maharishi and Shiva Linga.Image Credit. en.wikipedia.org
One with Attributes, qualities,Saguna.
The other Nirguna, without Attributes,Nirguna.
The western thought explores the Universe through what is outside,the perceived.
It is necessary to have something in us to perceive .
For all we know, there may be things out there and if one does not se it or perceive it, one may never know it, aware of it.
Awareness, which is the rudiment of Knowledge,, needs two things.
That which is to one known and that which knows or is aware.
‘We have the Mind as an instrument.
We know things through the Mind.
If the Mind is absent or dysfunctional, we will not know things out there or may not know them as they are.
Hinduism makes further distinction.
Mind is what interprets sensations and the Data received.
The sensations or Data is received is through the Brain, which is just like a CPU, just receives.
The job of sorting them out, collating adding value judgements is reserved for the Mind.
The classification and addition of value judgments is by the Chitta that directs the mind.
The Chitta is based on Human Dispositions.
The dispositions of individuals vary.
So what is out there varies .
So logically what we perceive is not what IS but what we perceive as what IS.
So Reality expresses itself in the way we want to perceive it.
This is the reason why many Gods and Goddesses are found in Hinduism.
Without accommodating the Mind to perceive by providing it with a Target, we can not know what is outside.
Therefore knowing the limitations of the Mind, Hinduism prescribes different systems of worship.
The target of worship may be an Idol, Symbol.
Once the Mind gets focussed on this, it evolves to comprehend the Ultimate Reality without Attribute, Brahman.
These procedures are like gradually moving from LKG to Ph.d.
Once you obtain Ph.d , LKG seems to be irrational and look unnecessary.
But without it, you could not have reached Ph.d level.
Yet there are individuals who are equipped with dispositions to do Ph.d, that is to understand Reality without Attributes, Nirguna Brhaman.
One Like Ramana Maharishi
Adi Shankaracharya has provided a Stotra addressed to Nirguna Brahman which explains these.
One may notice that all the Sahasranamas, Vishnu and Lalitha Sahasranamas have Saguna and Nirguna Brahma upasanas embedded in them.
Lalitha Sahsranama has organised this better by allotting separate portions,like Saguna Aradhana, Nirguna Aradhana and the identification of Shiva and Shakthi in the same Text.
I shall be posting on this later.
The Nirguna Manasa Pooja by Adi Shankaracharya.
The disciple said:
1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?
2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?
3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for the womb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?
4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?
5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?
6-7. How does one prepare betel (tambula) for the Rejoicer of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by `shrutis’, how is there for Him the light- waving ceremony (nirajana) What circumambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?
8. For Him who is unknowable by the words of the Vedas, what praise (stotra) is prescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?
The Guru said:
9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka) of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.
10. `I am the One, the Ultimate’. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana) , that is thinking of the self-established Self.
11. `I have no contact with the dust of virtue and sin.’ Thus should the wise one offer washing of the fet (padya), that is such knowledge destroying all sins.
12. One should pour forth tha handful of water which is the root- ignorance held from time without beginning. This is verily the water- offering (arghya) of the symbol of the Self.
13. `Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman.’ That meditation is considered as the sipping (achamana).
14. `All the worlds are bathed verily by the water of Brahma’s bliss which is indivisible.’ That meditation is the ablution (abhishechana) of the Self.
15. `I am the light of Consciousness without any veil’. This thinking is the holy cloth (sad vastram) of the symbol of the Self. Thus should think the wise one.
16. `I am the thread of the garland of all the worlds which are in the nature of the three gunas’. This conviction is verily considered here as the highest sacred thread (upavIta).
17. `This manifold world mingled with numerous impressions is supported by me, and by no other’. This meditation is the sandal paste (chandana) of the Self.
18. With the sesamum-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self, for attaing liberation while living.
19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol of the Self.
20. One should think of His incense (dhupa) as the giving up of all impressions. The wise one should show the lamp (dipa) that is the realization of the luminous Self.
21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva.
22. One should remember that cleansing the remnants of ignorance with the water of knowledge, is the washing of hands (hasta prakshalana) of the pure symbol of the Self.
23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginning with passion.
24. Knowledge on one’s own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.
25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self, as the handful of flowers. (pushpanjali).
26. `Thousands of Brahma’s mundane eggs revolve in me, the Lord, whose nature is immovable and steady like a heap.’ This meditation is the circumambulation (pradakshina).
27. `I am verily worthy of a universal salutation. Apart from my true Self, none is so worthy of salutation.’ This reflection is verily here the salutation (vandana) of the symbol of one’s own Self.
28. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. Thinking of the Self as being beyond names and forms, this is the praise of his name (nama kirtana).
29. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.
30-31. Knowledge of the unreality of things to be contemplated upon, is the deep meditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of the Self; and not delusion of one whose mind rests on something else. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself.
32-33. Thus performing till death or even for a moment this worship of the symbols of one’s own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from the feet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberation.
There has been a spate of emails to me on this question.
And there was the question in Yahoo answers.
“Between Brahma, Vishnu, and Shiva, why is Brahma (the creator) worshipped the least ? I am told that it is because Brahma was cursed by somebody. If that is true, this means that our God performed deeds bad enough to be cursed. It also means that there was somebody who also possessed more power that our Creator. Please explain.”
Hence this post.
Who are the parents of the Trimurtis, Brahma Vishnu and Shiva?
Brahma is portrayed as the son of Vishnu in all the Puranas, having come out of Lord Vishnu’s Nabhi(Belly Button)
Vishnu Purana says that Rudra was born of Kashyapa so are the Twelve Adhiyas, including Vishnu.
Vishnu Purana maintains that Vishnu is the Supreme Lord and the othertwo murthis are from Him.
Brahma Purana says that Rudra is the son of Braham(please read y post)
Shiva Purana declares that Vishnu and the other Devatas originated from Shiva.
There is direct reference to Shiva in the Vedas(read my post)
We find that Devi Bhagavatha stating that Devi is the Creator of all the devas including the Trimurthis.
The Bhagavad Gita states that Krishna is the Supreme Deity.
In the same breath it declares that in whatever form one worships,Krishna grants one’s wishes as That Form.
Why such seeming contradictions?
Added to this the core philosophy of the Vedas.
Para Vidya (beyond this world Knowledge) and Apara Vidya (worldly Vidya.
Of Reality without Attributes ,Nirguna Brahman and Relity with Attributes,Saguna Brahman.
There is also the interpretation, that Shiva is the Potential energy, Vishnu the Kinetic energy which moves and Brahma, an aspect of Kinetic energy.
Let us see what all this means.
As ordained by the Vedas, the Para Vidya is Real, that is of realizing the Ultimate Reality.
Vedas are uniform in the assertion that the Brahman , Reality is with out Attributes and can , at bes,t be described by the process of exclusion of Attributes, the neti Nyaya,.
That is ,trying to determine and explain Reality by excluding the attributes known to Man, like Long, Tall, Short,big,small….
That which remains after excluding all these attributes, what does remain?
To our limited mind which is conditioned by the twins of Space and Time,it appears to be Zero.
This is what the Sunyavadins of Buddhism arrive at.
Is that so?
Let us look at this with the help of a simple example.
A Flower has many attributes, properties,
It has colors of various shades, size, shape,smell and more properties which can be perceived by our senses through our mind.
When you remove all these what does remain?
We can not comprehend that all one can say.
There has to be something to hold down integrate all these attributes to present a Flower.
It need not mean that there is nothing because we are not aware of it for my mind tells me that the are many things which I can not KNOW but FEEL.
Like Hunger, Thirst, Sex to cite a few examples.
Knowing is different from feeling.
God can be felt not known.
The mind tries to give a description of feelings but never a definition.
You can describe Hunger but never define it except by various symptoms.
Similarly Reality can be described but never defined for it is beyond us.
Tamil Language has two beautiful words for God.
Kadavul, One who is beyond Mind.
Iraivan, One who permanently resides in the Heart.
Heart feels which can not be deciphered by them Mind.
Reality comes under this category.
So God/Reality can only be felt.
Now have N number of individuals with varying dispositions.
Depending on one’s disposition one realizes , understands, feels Realty or God.
Those who want to see God as a male, Female, a Friend, A child, a Lover …
All can realize through any of these approaches.
Hinduism looks for God in Man.
As such the limitations of Man has to be understood.
With the available tools Man has, one has to realize God,Reality.
This Hinduism does.
So worship of Gods in many forms and many Devatas.
This is a step to understanding realizing the Reality.
So the Gods described, Brahma, Vishnu and Shiva are the expressions of this.
It is equally essential that, to reinforce Faith in the Mind, to believe that what one follows , is the Best nd Superior to others.
This process is called Henotheism.
So each Purana declares the deity it is named after as the Best and superior to the others.
Hence , Brahman with out attributes is the Reality and the Gods explained in Puranas and their explanations are bit a step to realize Brahman.
The question of the parentage of any of these deities do not arise at the Highest level of Knowledge.
This also has a logical limitation.
The cause for any thing must end at one place,be it Science or Religion.
Please read my post Many Gods in Hinduism, Yes and No.
You must be logged in to post a comment.