The worship of the female principle is one of the basic tenets of Hinduism
Sri Vidya
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Right from the Vedas, where the one of the Fundamental principles elaborated is Prakriti, the Female principle.
This, in conjunction, by mere Sparsa, meaning touch, slight rubbing, grazing,the word Sparsa is difficult to translate, with Purusa, the male principle is the cause for the evolution of this illusory world of Names and Forms.
Lalitha Sahasranama startts with the salutation, The Mother,-Sree Matha, Maharjne SrimadSrimad Simhasaneswari’
The worship of Devi is considered very effective and the methods of worship are strict and are tough.
So varied have been the forms of worship and methods that Adi Shankaracharya classified Shaakatam as a part of Shanmatha.
Please read my post on Six Forms of Worship, Shankaracharya.
Noe this system of worship of the Devi is broadly divided into two aspects.
One is the worship of Shakti, where the Shakti and Shiva are considered the same.
Those who follow this are called Samayin-s.
Adi Shankaracharya follows this in the Soundaryalahari, starting with,
‘Sivasaktiyaayuktho…’
The other form of worship is called the Kaulamarga.
This is mentioned in the Lalith Sahasranama
‘Kuchala Komalakaara Kurukulla Kuleswari,
Kula Kundaalaya kaulamaarga Thtpara Sevita.
here the sleeping Kundalini is worshipped, the Solar Plexus, called the Kula/Muladhara.
Tha Samayins believe in rising the Kundalini, through Upasna, through the Six Chakras, the latter is worshiping Kundalini direct , by worshiping which one obtains temporal gains and as a spin-off Liberation.
Being an extremely heavy subject, I shall be posting shorter posts on the subject.
More to follow including the Drawing of Sri Chakra, procedure for worship and common myths about Devi Upasna
This is in continuation of my Post on Hinduism,JK.
As I was saying about the film ‘Gravity’ dealing with the psychological aspect of being stranded in Space,I started thinking on the meaning of being ‘Lost’
In general terms by losing we convey the sense that we have not been able to have what we had,or we do not know where what we had been using was gone.
In the case of Objects, we try to recollect,in many cases one visits the places mentally, some even physically(which I do, if it is my Home, to recall what had happened.
In most of the cases we do find what we thought we lost.
Excepting in cases where others have wantonly taken or hid them .
Then we repossess them.
Before we think of this, let us see what this ‘Lost’ means in other contexts.
Many say or feel they are lost in Thoughts or lost in confusion.
in these cases what happens is that people are concentrating on a particular thought or indecision and fear of taking decision to the exclusion of everything else.
So in effect their losing in things is illusory but a diversion in something else.
So effectively they do not lose anything, or do they?
The examples quoted above relate to mental images and they exist/existed only in the Mind.
And as such they have as much Reality of being or having been with us before or their continued association with us.
Therefore the term Lost does not really mean losing but a change of mental state.
If the mental states are the criteria, which they really are, then, all the things we we experience fall under the same category and need not los(?!) sleep over it.
As put by Hinduism aptly we are but temporarily Trustees of all things here, nothing more.
It may not be out-of-place to mention an interesting fact.
.(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.)
Ater this, meditation is done with the following thoughts:
Vishvamitra addressed Rama in a harmonious voice calling, ‘oh, Rama’, on the southern riverbank of Sarayu. ( Valmiki Ramayana, Book 1, Chapter 22, Verses 10b, 11a)
गृहाण वत्स सलिलम् मा भूत् कालस्य पर्ययः || १-२२-११
मंत्र ग्रामम् गृहाण त्वम् बलाम् अतिबलाम् तथा |
“Take water, my boy, and like that you receive a group of hymns, bala and ati bala from me, and let no time lapse. (1-22-11b, 12a)
“On receiving these hymns neither tiredness nor fever, nor disfiguring of personality can effect you, nor the demons can charge you either you are sleeping or unvigilant. (1-11-12b, 13a)
“As it is none whosoever on earth can equal you in dexterity, Rama, and by reciting these hymns none can equal you in the three worlds. (1-22-13b, 14a)
“My dear Raghava, if bala atibala hymns are practised, oh, impeccable one, none can equal you in the world by your handsomeness, calibre, erudition, by your discernment, and even in replying or rebutting you. (1-22-14b, 15)
“On receiving these two teachings there will be none similar to you, for bala and atibala are the mothers of all knowledge. (1-22-16)
“Oh, best one among men, Raghava, if you go on reciting bala and atiblala hymns, my dear Rama, there will be no hunger or thirst to you. (1-22-17)
“And if these twin teachings are practised an inestimable renown will also accrue, oh, Raghu’s legatee, these two hymns that possess brilliance are the daughters of Forefather Brahma, and oh, Rama of Kakutstha, I intend to impart these hymns to you, oh virtuous one, as you are the most eligible one, hence take the teachings that are kept safe from the world. (1-22-18, 19a)
“Though all of these numerous qualities are undoubtedly available with you, that too in abundance, yet these hymns if ascetically nurtured will yield various results.” Thus spoke Sage Vishvamitra to Rama. (1-22-19b, 20a)
(ii) Bala Atibala Teaching:
Sage Vishvamitra is the Seer for Gayatri hymn. He is the same Sage to impart bala atibala hymns to Rama and Lakshmana. This hymn is yet another aspect of Gayatri, and there is no hymn superior than Gayatri, na gaayatriyaah paramam japam.
(One will get maximum benefit if the teaching from Guru).
om aapyaayantu mamaangaani vaakpraanashcakshuh shrotramatho balamindriyaanicasarvani | sarvam brahmaupanishadam | maaham brahma niraakuryaam maa maa brahma niraakarot | aniraakaranamastu aniraakaranam me’stuh tadaatmani nirate ye upanishatsu dharmaaste mayi santu te mayi santu || om shaantishshaantishshaantih |
I have posted a blog on the essence of Navaratri,Golu.
Couple of Posts on the Slokas Poojas details have been posted in the site.
Mahalakshmi
Navaratri 2016.
Navratri Day 1 – October 1, 2016 – Ghatsthapana – Navratri Begins
Navratri Day 1 – October 2, 2016 – Chandra Darshan (Tithi is repeated)
Navratri Day 2 – October 3, 2016 – Sindoor Tritiya
Navratri Day 3 – October 4, 2016 – Varad Vinayak Chaturthi
Navratri Day 4 – October 5, 2016 – Upang Lalita Vrat – Lalitha Panchami
Navratri Day 5 – October 6, 2016 – Saraswati Awahan
Navratri Day 6 – October 7, 2016 – Saraswathi Puja (western parts of India)
Navratri Day 7 – October 8, 2016 – Saraswathi Balidan – Maha Lakshmi Puja (western parts of India)
Navratri Day 8 – October 9, 2016 – Mahashtami – Annapoorna Parikrama – Saraswati Visarjan – Mahanavami fasting
Navratri Day 9 – October 10, 2016 – Mahanavami The tenth day is celebrated as Dasara or Vijaya Dashami.
Note – Navratri day 9 and 10 are marked on same date in many calendars.
South India
In South India, Goddess Durga is worshipped during the first three days.
Goddess Lakshmi is worshipped during the next three days
Goddess Saraswathi is worshipped during the last three days.
The Navratri commences on the first day (pratipada) of the bright fortnight of the lunar month of Ashwin.
The festival is celebrated for nine nights once every year during the beginning of October, although as the dates of the festival are determined according to the lunar calendar, the festival may be held for a day more or a day less.
The Navratri commences on the first day (pratipada) of the bright fortnight of the lunar month of Ashwin.
The festival is celebrated for nine nights once every year during the last week of September/ beginning of October, although as the dates of the festival are determined according to the lunar calendar, the festival may be held for a day more or a day less.
The term more or less is not indicative of ambiguity.
It is because the date varies depending on the fact whether you follow the Solar or the Lunar Calendar, Surya or Soura Manasa, or Chandra Manasa
Now the Kanchi Periyava Forum, dedicated to the Maha Periyavr has provided a Link for an E Book on Navaratri, which is quite informative.
Navarathri is celebrated five times a year. They are Vasanta Navaratri, Ashadha Navaratri, the Sharada Navaratri, and the Paush/Magha Navaratri. Of these, the Sharada Navaratri of the month of Puratashi and the Vasanta Navaratri of the Vasanta kala are very important.
1. Vasanta Navaratri: Basanta Navaratri, also known as Vasant Navaratri, is the festival of nine days dedicated to the nine forms of Shakti (Mother Goddess) in the spring season (March–April). It is also known as Chaitra Navaratri. The nine days of festival is also known as Raama Navratri.
2. Gupta Navaratri: Gupta Navaratri, also referred as Ashadha or Gayatri or ShakambhariNavaratri, is nine days dedicated to the nine forms of Shakti (Mother Goddess) in the month of Ashadha (June–July). Gupta Navaratri is observed during the Ashadha Shukla Paksha(waxing phase of moon).
3. Sharada Navaratri: This is the most important of the Navaratris. It is simply called Maha Navaratri (the Great Navratri) and is celebrated in the month of Ashvina. Also known as Sharad Navaratri, as it is celebrated during Sharad (beginning of winter, September–October).
Siddhas were human beings, who by consistent and regular practice of Yoga had elevated themselves spiritually.
Siddhas Basic Details.
The Yoga Sutra mentions the procedure to be followed to practice Yoga,” to communicate’-Yoga Patanjali means in Communion with the Reality.
For more on this, please read my series on Yoga Sutra of Patanjali, under Hinduism, Indian Philosophy..
There are two levels reached by the practitioner of Yoga.
Savikalpa Samadhi ,when the practitioner becomes a master of controlling the modifications of the Mind, is elevated, yet remains amidst the world of senses.
Yet there are some souls who are on an intermediate plane.
This is because the remnants of the sense impressions do not get dissolved..
In such cases they are born as Yogis, most of the times, do not die in the normal sense a.
They linger in their Sookshma Sarrera of Subtle Body.
They, as befits a Master of Yoga, can attain the Eight special powers, Ashtama Siddhis.
Anima (shrinking) – Power of becoming the size of an atom and entering the smallest beings.
Mahima (illimitability) – Power of becoming mighty and co-extensive with the universe. The power of increasing one’s size without limit.
Lagima (lightness) – Capacity to be quite light though big in size.
Garima (weight) – Capacity to weigh heavy, though seemingly small size.
Prapthi (fulfillment of desires) – Capacity to enter all the worlds from Brahma Loga to the neither world. It is the power of attaining everything desired.
Prakasysm (irresistable will) – Power of disembodying and entering into other bodies (metempsychosis) and going to heaven and enjoying what everyone aspires for, simply from where he stays.
Isithavam (supremacy) – Have the creative power of God and control over the Sun, the moon and the elements and
Vasithavam (dominion over the elements) – Power of control over all the living being. The power of changing the course of nature and assuming any form.
Please read my post on Why Yogis are reborn.
They transcend Time, Space, assume any form, cure illnesses.
They are more than The Mystics and in many a case are social reformers too.
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