Tag: Devata

  • Lalita Shodasi Fiftten Nithya Devis List Explanation

    The Moon is considered as a Devata in Hinduism.

     

    It is reckoned as a Planet in Indian Astrology.

     

    Moon rules the mind and is responsible for the soundness of mind.

     

    If the Moon sign is not favorable, one is assailed by doubts,indecision, confusion ans depression.

     

    Moon waxes and wanes.

     

    From the New Moon day(Amavasya), it waxes.

     

    This period of waxing till the Full Moon (Poornima) is called the Shukla Paksha, Shulka means white.

     

    Waning from the Full Moon to New Moon is Krishna Paksha, Krisha mans black

     

    There are 1 5 Days in between Poornima and Amavasya.

     

    Each day, the Moon’s effulgence(Kala) is ruled by a Devi

     

    They are sixteen .

     

    They Kalas are,

     

    1.Amrita,
    2.Manada,
    3.Poosha,
    4.Tusthi,
    5.Pusthi,
    6.Rati,
    7.Dhruti,
    8.Sasichini,
    9.Chandrika,
    10.Kanta,
    11.Jyostna,
    12.Shree,
    13.Preeti,
    14.Angada,
    15.Poorna and
    16.Poornamruta.

    The sixteenth Kala is invisible.

     

    Each of these Kalas is ruled by a Devi.

     

    These ae Shodasa(16) Nithyas,

     

    1.Maha Tripura Sundari,
    2.Kameswari,
    3.Bhagamalini,
    4.Nityaklinna,
    5.Bherunda,
    6.Vanhivasini,
    7.Maha Vajreswari,
    8.Shivadooti (Roudri),
    9.Twarita,
    10.Kulasundari,
    11.Nitya,
    12.Neelapataka,
    13.Vijaya,
    14.Sarvamangala,
    15.Jwalamalini and
    16.Chidroopa (Chitra).

     

    The first one, Maha Tripura Sundari is the Devi Para Shakti herself, and hence the kala ruled by her is not visible to the normal mortals.

     

    In the Sri Chakra these 15 nityas are present in the innermost circle, and the Devi is in the central Bindu.

     

    These 15 Nityas rule the famous 15 letters Devi mantra known as Panchadasakshari Mantra.

     

    Ka E Aie La Hreem Ha Sa Ka Ha La Hreem Sa Ka La Hreem
    These 15 Nityas in the form of the 15 Tithis (Phases) have two aspects each – Prakashamsa, which rules the day portion of the Tithi, and Vimarshamsa,

    which rules the night part of the Tithi. At night they collect the divine nectar and during the day they release it.
    On Poornima or full moon day all the 15 Nityas are in the moon and the moon is shining brightly. On the 1st Thithi after the Poornima, i.e., Pratipada,

     

    one Nitya leaves the moon and goes to the sun and the moon is reduced slightly in size.

     

    This goes on till New Moon.

     

    After Amavasya they return one by one on each Tithi and the moon starts shining again till its full on the Poornima when the last Nitya returns to it.

     

    This is called Shukla Paksha. Kameswari to Chitra are the Nityas ruling the Krishna Paksha Tithis from Pratipada to Amavasya.

     

    In Shukla Paksha the order of the Nityas is reversed, i.e., Chitra to Kameswari.

     

    The Nitya of the Asthami or 8th Tithi, Twarita, is common and constant to both the Pakshas. Hence she adorns the crown of Devi.

     

    The inner triangle of Sri Chakra is known as the Sarva Siddhiprada Chakra and the Nityas are next only to Tripura Sundari in importance.

     

    Kameswari is Goddess Parvati, Vajreswari is Maha Lakshmi and Bhagamalini is Goddess Saraswati.

     

    One Year has 360 days and 360 nights(720)

     

    There are 720 aspects of Devi in a Year.

     

    Each Devi rules 100 Nadis in our body.

     

    Our Body has 72, 000 Nadis.

     

    The Nityas or Eternities of Lalitha represent the fifteen lunar days or Thithis of the waxing Moon.

     

    Each has her own Yantra, mantra, tantra and Prayogas or ritual applications.

     

    The full circle of the Nithyas also represents the 21,600 breaths a human being takes in a full day and night.

     

    As such, the Nithyas are the Kalachakra, or Wheel of Time.

     

    The 15 Nityas are modifications of Lalita with her three Gunas and her five elements of aether, air, fire, water and earth.

     

    As the moon remains itself, though appearing differently according to phase, so too does Lalita.

    Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits.

     

    Each of the Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108.

    Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the fifteen Nityas thus has 1,440 breaths.

    This identity between space, time, Tripurasundari and the individual is elaborated at great length in the Tantraraja Tantra.

    The Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space.

    For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the number of letters is 576

    The multiples of this number provide the number of years in the different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal zodiac as well as mantra.

     

    This is the primary reason why Poornima Pooja is performed for Devi.

     

    Pooja performed on a Full Moon Day will yield  thousand fold effects.

     

    Citation.

    http://www.astrojyoti.com/lunarphasesandthenityadevis.htm

  • Meaning Of ‘Namaha’ Hinduism

    All of us know Namaha नमः)” is used in Mantras and Slokas.

    People try to translate this into a Single word and the results are disappointing if one understands the import of the word Namah a(नमः)”

    Shiva Image.jpg.
    Lord Shiva

    Mantras are the Sound energies captured by the Rishis from Ether and as such they are not meant to be translated for Sound can not be translated.

    How does one translate Laughter or the cry of a Child?

    Misplaced enthusiasm results in bizarre translations.

    In Tamil, Namaha नमः)” is translated as ‘Potri’   போற்றி.

    Translated into English , this means ‘I Praise!”

    Translation of Tamil Mantras like Tiruppukazh will result in the same absurdity.

    Mahamantras are to be used and chanted in the Language in which they have been presented by ancient Seers.

    They are not words but mystically locked Sounds by the Devata, Adhi Devatha and the Rishi of the Mantra.

    To prevent elements from disturbing the concentration one performs Anganyaasa, Karanyaasa and Dikh Bandhana.

    Now what does the word Namaha  mean?

    It means ‘It is not Mine’

    If you observe in any Puja or Homa ,after you perform Ahuti, you say ‘Ithanna mama’-this is not mine.

    The whole Universe is His.

    Whatever we do is His and because of Him.

    So in the real sense we do not have anything.

    So, after oblations, we declare what ever we have done is “Not Mine’

    Compare ‘Kayena Vaca Manasendrirarva Buddyaathmanaath Prakruthe swapaath’-

    Whatever I have performed, by senses and intellect are not by Me but being forced to do so by Prakriti’

    Therefore I relinquish all these actions and the results thereof to the One Beyond, Sriman Narayana.

    This is attitude even worshiping.

    There is an interesting explanation on these lines of Adi Shankaracharya’s Soundaryalahari Palasrthi sloka.

    I shall post on this later.

    नमः

    More authentic and spiritual explanation is found in Taittriya Upanishad.

    ‘Tham Nama Ithi Upaaseetha

    Namyanthesmai Kaamaa:

    When one worships saying and feeling that it is not Mine, the Objects of Desires throng to him and  be ready to do his bidding.

    नमः

    is the height of Karma, Gnana and Bhakti  Yoga.

    Enhanced by Zemanta
  • Krishnam Vande Jagadgurum Bhishma Stuti, Janmashtami

    Krishna Janmastami for 2013, falls on Wednesday, the 28 August.

    Krishna, forgetting his Vow, bears Arms against Bhishma.
    Krishna, forgetting his Vow, bears Arms against Bhishma.

    Bhishma is the Grandsire of  all Hindus.

    He is so revered that Hindus perform the Tharpana, which is performed  by one for his ancestors, for him ,though Bhishma never married for He wanted his father’s offspring by his second wife to ascend the throne.

    As he has done what is impossible for a Man( Being a Naishtika Brahmachari, that is not allowing semen to fall ), Devavrata was rechristened Bhishma(one who does the impossible).

    Lord Krishna has(d)the highest regard for Bhishma.

    It was mutual.

    During  the Mahabharata War,  as Bhishma lay dying, Krishna takes the Pandavas to Bhishma’s death-bed and asks Bhishma to advise Yudhisthir   on Dharma.

    Bhishma  says,

    ‘Krishna, You are Dharma,

    Why do you ask me to do this?

    You can do it by yourself’

    (Throughout the Mahabharata, Lord Krishna addresses Bhishma as ‘Grandfather!)

    Krishna replies.

    ‘Dharma , when spoken by The One who has practiced, is strengthened”

    This, mind you, from Krishna!

    Let me paraphrase one essential sloka form Bhishma Stuti, Bhishma’s prayer of Krishna as addressed to Duryodhana -Bhishma Parva 67/24)

    Vasudeva is is the Devata among all the Devatas.

    He is the Embodiment of Dharma.

    He fulfills everyone’s desires.

    He id the best among everyone.

    He is the Creator.

    He is the Action and its performer.

    He is the Yagya, Yagya Performer and its results.

    He is Lord unto Himself.

    He is in the present, past and the Future.

    He created Prajapathi(Fater of all).

    He is the austerity of the Seers.

    He is the Dawn, Dusk , the time when day Day meets Night and night meets the Day, Day and  Night.

    He is the Infinite.

    He is also Finite.

    He supports the World,Vishnu.

    He is Brahma,Rudra,

    He is the Sadguna Brahman.

    He is the Father.He is the parent of all.

    He is Vamana and Narasimha.

    He is the Grand sire of the Universe.

    He is easily accessible.

    He resides in the heart of the Seers, Hrishikesa.

    In whom Krishna is pleased,he will get everything.

    If one is afraid and takes refuge in Him, he need not Fear.

    One who loves Krishna, will transcend desires.

    The Bhishma Stuti.

    This great prayer occurs in the Mahabharatha. The Grand old man old man of Mahabharatha is Bheeshma, the son of King Santhanu and the grand father of Pandavas and Kouravas. He joined the war on the side of hte Kauravas because he was bound by an oath he had given his father. Lord Krishna who refused to participate in the war took an oath that he would not take part in the war but be a charioteer to Arjuna. He also took an oath that he will never raise any weapon during the war. Bheeshma who is a great devotee of Krishna and also a great warrior took an oath that he will make Lord Krishna take up his weapon. So he went on sending sharp arrows at Arjuna and Lord Krishna. At a particular time Lord Krishna felt that Arjuna is loosing the war against Bheeshma. So unable to bear this he picked up a chariot wheel from the ground and jumped at Bheeshma. Bheeshma explains this in this prayer as done due to his love towards his great devotee.

    Ithi mathir Upakalpithaa vithrushnaa,
    Bhagawathe sathwatha pungave vibhoomni,
    Swasukhamupagathe kwichidwiharthu,
    Prakruthimupeeyushiyad bhava pravahaa., 1

    That Brhamam which is sunk within itself,
    Some times, with an interest to play,
    Takes some form of nature leading.
    To the effulgent tide of Samsara,
    And I believe it has taken the form,
    Of this great one of the clan of Yadus,
    And I submit it to him, my self,
    Without any interests or desires.

    Tribhuvana kamanam, thamala varnam,
    Ravi kara gowrambharam Dhandaane,
    Vapuralakakulavruthaana naabhjam,
    Vijya sakhe rathirasthu metanavadhya., 2

    Oh friend of Arjuna, let my mind,
    Attach without any expectations to you,
    Who is prettiest in all three worlds,
    Who is blue coloured like Thamala,
    Who wears dresses that are yellow,
    Similar to the shine of the early sun,
    And who has a pretty lotus like face,
    That is hidden by the pretty tresses,
    Which flow from the top of his forehead.

    Yudhi thuragarajo vidhumra vishya,
    Khachaluleetha srama varyalam kruthasye,
    Mama nisithasasairvibhidhyamana,
    Thwachi vilasad kavachetasthu Krishna athma., 3

    Let my mind and soul rest in that Krishna,
    Who is covered by the dust raised by hooves of horses,
    Whose hair uncontrollably moves here and there,
    Whose lotus like face is covered by sweat of exertion,
    Whose body has been pierced by my sharp arrows,
    And whose armour shines with the spread of blood.

    Sapadi sakhivaco nisamya madhye,
    Nija parayor balayo radham nivesya,
    Sthithavathi para sainikayurakshana,
    Hruthavathi Partha sakhe rather mamasthu., 4

    Let my heart firmly stay with the friend of Arjuna,
    Who positioned the chariot in between armies,
    As per the request made by Arjuna.
    And killed all the enemies just by his glance.

    Vyava hitha prathanaamukham nireekshya,
    Swajanavadha dwimukhadya dosha budhya,
    Kumathimaharadathma vidhyayaa,
    Scharanarathi paramasya thasya me asthu., 5

    Let my mind rest firmly on the divine one,
    Who taught the science of soul to Arjuna,
    Whose deluded mind lead him to take recourse,
    To the argument that he would be killing his own people.

    Swanigama mapahaya math prathigna,
    Mruthamadhi karthumavaplutho radhastha,
    Drutha radhacharanotabhyachalad gur-
    Haririva hanthumibham gadothareeyam., 6

    Not caring for his oath but trying to make my oath right,
    He took a decision to kill me and jumped from the Charriot,
    Like a Lion rushing to kill an elephant, along with his Chakra,
    Making the earth shake unknowingly and slipped his upper cloth down.

    Sithavishakhahatho visirna damsa,
    Kshathaja pariplutha aatha thayino may,
    Prasabhamabhisasara madwadhartham,
    SA bhavathu may Bhagawan gather Mukunda., 7

    His armour being punctured by my sharp arrows,
    And with his bleeding wounds, he jumped to kill me,
    As he tried to protect a devotee.
    And make the oath of another devotee come true
    Showing his partiality to his devotees twice,
    And let that Lord Mukunda be my refuge.

    Vijaya radha kutumba aathathoithre,
    Dyatha haya rasminee thachreye kshaneeye,
    Bhagawathi rathirasthu may mu moorsho-,
    Ryahamiva nireekshya hathaa gathaa swaroopam., 8

    Vowing to protect the chariot and family of Arjuna,
    And holding in his hand the whip to control the horses,
    Is the God who steals the mind of onlookers,
    And the one who grants them a place in his heaven,
    To all those who see him and die there.

    Lalitha gathi vilasavadhguhaasa-,
    Pranaya nireekshana kalpi thoru maanaa,
    Krutha manu krutha vathya unmaa daandhaa,
    Prakruthi magan kila yasya gopa vadhwa., 9

    For have not the gopa maidens, blinded by love,
    Towards him, who has vary pretty gait,
    Very bewitching smile and movements,
    That indicates love towards them,
    Show the great respect to him,
    And reached the salvation of his heaven.

    Muni gana nrupa varya sangulteantha-,
    Sadasee Yudhishtra raja soya yeshaam,
    Arhanamupapeda eekshaneeyo,
    Mama drusi gochara yesha aaviraathma., 10

    In the Rajasooya performed by Yudishtra,
    In the assembly of great kings and sages,
    You were worshipped by the entire world,
    And your coming under my sight,
    Is indeed a matter of great luck to me.

    Thami mama hamajam sareerabhaajaam,
    Hrudhi hrudhi dheesthitha mathma kalpithaanaam,
    Prathi drusamiva naika dharkamevam,
    Samadhi gatho ta smidhoothabhedha moham., 11

    After divesting myself of my ignorance due to desire and differentiation,
    I have now realized that Lord Krishna shines in the heart of all beings,
    Similar to the Sun who is spread in the eyes of all beings of earth,
    But appears as different to each according to his experience,
    And having realized this truth, I have attained fulfillment.”

    Source:

    Was Krishna Born To Devaki?

    http://ramanisblog.in/2012/12/27/was-lord-krishna-born-to-devaki/

     

    http://srikrishnaradha.com/bhismastuti-krishna-premi/