wisdombyvinayakbhatt

[wisdombyvinayakbhatt]

My Dearest Friends,

Maharishiji on: ‘Cosmic Hum & Ved - Nature Murmurs To Itself.’

“The meaning of the word ‘self-referral’ - self-referral Unified Field’ - comes to us from Vedic Science in its description of the Ved. The marvel of Vedic Science is that in the Vedic expressions - AGNIM ILE PUROHITAM…’ - the sound and the form are the same. The sound and the script, the words in sound and form - that is the hum at the unmanifest basis of creation, but that hum is so distinctly heard that one could imitate it in speech.

This experience belongs to that supremely pure awareness which is fully cognizant of its own complete reality, on the level of all five senses. That awareness is so pure that it knows its own self-referral value: only the self-referral value could notice these little ups and downs of its structure - ‘ag-ni-mi-le…’ Ā collapsing to ‘G’ … this collapse takes place on a level where there is no distinction of alphabet. In that akshara, or collapse, is the beginning of symmetry breaking. The process of symmetry breaking is an eternal, continuous phenomenon. At every moment, at every minute particle of creation - in the self-referral, unmanifest basis of creation - this phenomenon of spontaneous symmetry breaking is going on, and this is expressed by ‘ak’ - infinity collapsing onto its own point.

This is the pulsating universe, and what is pulsating? - the Self. The Self is infinity, the Self is the point, so there is a self-referral performance of the Absolute. This relationship is the Veda - the relationship of the knower with himself; the relationship of the knower, known and knowledge within the unified state of the unmanifest Self. From here is the emergence of the laws of nature and the spread of creation.

This purest state of awareness is the total potential of Natural Law, the ground state of the whole universe. This is the murmur of nature onto itself, the murmur of para, the transcendent; from here arise innumerable and combinations of impulses, which structure the whole universe. So Ved is the reality of the universe at its source; the seed of the universe is agnim. The mathematical descriptions of nature available in quantum field theories are descriptions by the intellect, which are grasped by the intellect.

The intellectual description can at best view reality from the objective angle, in which the knower and known are separate from one another; the intellect and Being are separate. But the self-referral value is not on the level of intellect; it is the reality itself. The self-referral value is the Ved; the intellectual version of it is the whole body of Vedic Literature - Upangas, UpaVedas, Smritis, Vedangas, Itihasas and Puranas. These are the intellectually derived values of the self-referral value of Being, which is the Ved.”

~ Maharishi Mahesh Yogi

In ‘’History of the Movement’

Respectfully shared with gratitude and much love always,

Jai Guru Dev

🙏😇♥️

[wisdombyvinayakbhatt]

My Dearest Friends,

Maharishiji on: ‘’How long does it take to realize Cosmic Consciousness?’ Circa 1962.

“To go out of the limit of time, we can’t limit the time. It won’t be right if we limit ourselves in time, when we aim at transcending the time. We can’t speak of time - it may be instantaneous, it may take fifty years, because it is the field of ‘bigger than the biggest and smaller than the smallest’. So time is no factor here.

Time is no factor - it can be instantaneous, quick, and it can be out of long practice - both. So we should take that thing. It can be instantaneous - why not have it, try it, get it, be it, enjoy it. If it takes ten years for M.A. (degree), alright, ten years are minimum. We don’t begin to think that in every class, if I fail twice or thrice, it will take forty years. We don’t count that way. We take the least, ten years. Alright, ten years, let us try and get into that and get on. So the least time we calculate and the least time is instantaneous, it is no time. So hope is there.

What is needed is only a desire. And then I’ll go a step further - even the desire is not to be made anew. The desire to enjoy more and more is already there. The desire to enjoy more and more in life is already there. So the desire to have Cosmic Consciousness is not a new desire in life, it is already there. Only we are not able to have a go to it, having the desire. The desire is there. Everybody wants to rise to eternal happiness in life. But just a short-cut is not found, and we are going a long way.

Everybody is rising to Cosmic Consciousness even if he is not practising meditation, because everybody is in search of greater happiness and greater peace. The very fact that all actions and thoughts and speech is convergent towards greater happiness is the fact that everybody is marching towards Cosmic Consciousness.

Meditation is just a short-cut. It (Cosmic Consciousness) is possible in anybody’s lifetime - momentary. It can be one life, it can be ten lives, and it can be a moment. Because it is something cosmic, that means (it is) everywhere present. Omnipresent it is, and to experience the omnipresent, what time should it take? It should not take long time. Can we think of time when the transcendental reality is all pervading, omnipresent?”

~ Maharishi Mahesh Yogi

1962

Respectfully shared with gratitude and much love always,

Jai Guru Dev

🙏😇♥️

[wisdombyvinayakbhatt]

🌺Guru Purnima Wishes to All 🌺

Devi Tripura once asked Mahadeva, "What is the importance of the Guru? What is the achara to be followed with respect to the Guru?"

Mahadeva smiled benignly and in reply to her question, he extolled the importance of the Guru in poetic verse. This came to be known as the Sri Guru Stotra, which occurs as part of the Samvada(dialogue) between Devi and Lord Shiva, in the Parameshwara Tantra. (stotra given below with meaning)

The phala Shruti mentions that one who chants the stotra daily surely attains salvation (moksha). Mahadeva clearly explains that nothing, and absolutely 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 in the entire universe is greater than the Guru. 'Na Guror Adhikam, Na Guror Adhikam" he declares in each verse.

Very few people in this world have sufficient past life merit to even want to seek a Guru. Out of these, fewer still will actually meet a genuine Guru in their lifetime. And out of these few, even fewer will be able to really align themselves with the Guru and follow his path with a sense of humility and complete surrender. And out of this handful number of people, only one may have the faith, guts, tenacity and willpower to actually put the Guru's teachings into practice and reach the final destination, permanently crossing over to the heavenly realms, freed from the cycle of rebirth and karma.

May the Supreme Guru Tattva guide and bless all to reach the higher echelons of adhyatma.

🙏🌸Tasmai Sri Gurave Namah🌸🙏

Śrī guru stotram ~ Parameshwara Tantra

|| śrī mahādevi uvāca ||

gururmantrasya devasya dharmasya tasya eva vā |

viśeṣastu mahādeva ! tad vadasva dayānidhe ||

|| śrī mahādeva uvāca ||

jīvātmanaṃ paramātmanaṃ dānaṃ dhyānaṃ yogo jñānam |

utkala kāśī gaṅgā maraṇaṃ na guroradhikaṃ na guroradhikaṃ ||1||

prāṇaṃ dehaṃ gehaṃ rājyaṃ svargaṃ bhogaṃ yogaṃ muktim |

bhāryāmiṣṭaṃ putraṃ mitraṃ na guroradhikaṃ na guroradhikaṃ ||2||

vānaprasthaṃ yatividhadharmaṃ pāramahaṃsyaṃ bhikṣuka caritam |

sādhoḥ sevāṃ bahusukha bhuktiṃ na guroradhikaṃ na guroradhikaṃ ||3||

viṣṇo bhaktiṃ pūjanaraktiṃ vaiṣṇavasevāṃ mātari bhaktim |

viṣṇoriva pitṛsevanayogaṃ na guroradhikaṃ na guroradhikaṃ ||4||

pratyāhāraṃ cendriya-yajanaṃ prāṇāyāmaṃ nyāsavidhānam |

iṣṭe pūjā japa tapabhaktir na guroradhikaṃ na guroradhikaṃ ||5||

kālī durgā kamalā bhuvanā tripurā bhīmā bagalā pūrṇā |

śrīmātaṅgī dhūmā tārā na guroradhikaṃ na guroradhikaṃ ||6||

mātsyaṃ kaurmaṃ śrīvārāhaṃ naraharirūpaṃ vāmanacaritam |

naranārāyaṇa caritaṃ yogaṃ na guroradhikaṃ na guroradhikaṃ ||7||

śrībhṛgudevaṃ śrīraghunāthaṃ śrīyadunāthaṃ bauddhaṃ kalkyam |

avatārā daśa vedavidhānaṃ na guroradhikaṃ na guroradhikaṃ ||8||

gaṅgā kāśī kāñcī dvārā māyā’yodhyā’vantī mathurā |

yamunā revā puṣkaratīrthaṃ na guroradhikaṃ na guroradhikaṃ ||9||

gokulagamanaṃ gopuraramaṇaṃ śrīvṛndāvana-madhupura-raṭanam|

etat sarvaṃ sundari ! mātar na guroradhikaṃ na guroradhikaṃ ||10||

tulasīsevā hariharabhaktiḥ gaṅgāsāgara-saṅgamamuktiḥ |

kimaparamadhikaṃ kṛṣṇebhaktir na guroradhikaṃ na guroradhikaṃ ||11||

etat stotram paṭhati ca nityaṃ mokṣajñānī so’pi ca dhanyam |

brahmāṇḍāntaryad-yad dhyeyaṃ na guroradhikaṃ na guroradhikaṃ ||12||

|| vṛhadavijñāna parameśvarataṃtre tripurāśivasaṃvāde śrīguroḥstotram ||

श्री गुरु स्तोत्रम्

गुरुर्मन्त्रस्य देवस्य धर्मस्य तस्य एव वा |

विशेषस्तु महादेव ! तद् वदस्व दयानिधे ||

|| श्री महादेव उवाच ||

जीवात्मनं परमात्मनं दानं ध्यानं योगो ज्ञानम् ।

उत्कलकाशीगङ्गामरणं न गुरोरधिकं न गुरोरधिकम् ॥ १॥

प्राणं देहं गेहं राज्यं स्वर्गं भोगं योगं मुक्तिम् ।

भार्यामिष्टं पुत्रं मित्रं न गुरोरधिकं न गुरोरधिकम् ॥ २॥

वानप्रस्थं यतिविधधर्मं पारमहंस्यं भिक्षुकचरितम् ।

साधोःसेवां बहुसुखभुक्तिं न गुरोरधिकं न गुरोरधिकम्॥ ३॥

विष्णोभक्तिं पूजनरक्तिं वैष्णवसेवां मातरिभक्तिम् ।

विष्णोरिव पितृसेवनयोगं न गुरोरधिकं न गुरोरधिकम् ॥ ४॥

प्रत्याहारं चेन्द्रिययजनं प्राणायामं न्यासविधानम् ।

इष्टे पूजा जप तपभक्तिर्न न गुरोरधिकं न गुरोरधिकम् ॥ ५॥

काली दुर्गा कमला भुवना त्रिपुरा भीमा बगला पूर्णा ।

श्रीमातङ्गी धूमा तारा न गुरोरधिकं न गुरोरधिकम् ॥ ६॥

मात्स्यं कौर्मं श्रीवाराहं नरहरिरूपं वामनचरितम् ।

नरनारायणचरितं योगं न गुरोरधिकं न गुरोरधिकम् ॥ ७॥

श्रीभृगुदेवं श्रीरघुनाथं श्रीयदुनाथं बौद्धं कल्क्यम् ।

अवतारा दश वेदविधानं न गुरोरधिकं न गुरोरधिकम् ॥ ८॥

गङ्गा काशी काञ्ची द्वारा मायाऽयोध्याऽवन्ती मथुरा ।

यमुना रेवा पुष्करतीर्थं न गुरोरधिकं न गुरोरधिकम् ॥ ९॥

गोकुलगमनं गोपुररमणं श्रीवृन्दावनमधुपुररटनम् ।

एतत् सर्वंसुन्दरि! मातर्न गुरोरधिकं न गुरोरधिकम् ॥ १०॥

तुलसीसेवा हरिहरभक्तिः गङ्गासागरसङ्गममुक्तिः ।

किमपरमधिकं कृष्णेभक्तिर्न गुरोरधिकं न गुरोरधिकम् ॥ ११॥

एतत्सोत्रं पठति च नित्यं मोक्षज्ञानी सोऽपि च धन्यम् ।

ब्रह्माण्डान्तर्यद्यद्ध्येयं न गुरोरधिकं न गुरोरधिकम् ॥ १२॥

|| वृहदविज्ञान परमेश्वरतंत्रे त्रिपुराशिवसंवादे श्रीगुरोःस्तोत्रम् ||

Meaning:

Sri Mahadevi (Parvati) said: "O Shambhu, the treasure of mercy! Please describe the importance of the Guru, and what is the achara to be followed with respect to the Guru?"

Sri Mahadeva said:

Knowledge of the Soul/atma gnyana, giving charity, doing meditation, death on the banks of Puri, Kashi or Ganga - none of these is greater than the Sri Guru, nothing is greater than Sri Guru ||1||

One's prana/life, body, house, kingdom, heaven, enjoyment, yoga, liberation, wife, friend, son - none of these is greater than the Sri Guru, nothing is greater than Sri Guru ||2||

Following Vanaprastha Dharma, the Dharma concerning the Yati, the Dharma of the Paramahansa, the Dharma of the Bhikkhu, that is, the Dharma of the Beggar - none of these is greater than Sri Guru, nothing is greater than Sri Guru ||3||

Devotion to Lord Vishnu, affection in his worship, service to Vishnu devotees, service to one's mother, or to Vishnu in the form of the Pithrus- none of these is greater than the Sri Guru, nothing is greater than Sri Guru ||4||

Pratyahara and repression of the senses, pranayama, doing the Nyaya-vinyasa, the worship of the ishta devata, the chanting of mantras, doing penance and bhakti - none of these is greater than the Sri Guru, nothing is greater than Sri Guru ||5||

Kali, Durga, Lakshmi, Bhuvaneshwari, Tripurasundari, Bhima, Bagalamukhi (Purna), Matangi, Dhumavati and Tara, all these matruka shaktis are also no greater than the Sri Guru, nothing is greater than Sri Guru ||6||

The incarnations of Lord Matsya, Kurma, Varaha, Narasimha, Vamana, Nara-Narayan etc., their deeds, pastimes(Lilas) and austerities etc. are also no greater than the Sri Guru, no greater than Sri Guru ||7||

The ten incarnations of the Lord described in the Vedas like Sri Bhrigu, Rama, Krishna, Buddha and Kalki are also no greater than Sri Guru, no greater than Sri Guru. ||8||

Ganga, Yamuna, Reva and other holy rivers, Kashi, Kanchi, Puri, Haridwar, Dwarka, Ujjain, Mathura, Ayodhya and other holy cities, Pushkara and other holy places are not greater than the Sri Guru, nothing is greater than Sri Guru ||9||

O beautiful one! O Mother Goddess! Performing Gokula Yatra, visiting gaushalas and doing gau seva, chanting the auspicious names of Sri Vrindavan and Mathura - all these are nothing more than the Sri Guru, nothing more than Sri Guru ||10||

The seva of Tulsi, devotion to Vishnu and Shiva, the sacrifice of one's body at the confluence of the Ganges and what more can I say, even the devotion of the Supreme Lord Sri Krishna is also not greater than the Sri Guru, is not greater than Sri Guru ||11||

He who recites this stotra daily becomes blessed by attaining both enlightenment and salvation Certainly, nothing in the entire universe that is meditated upon is greater than Sri Guru, nothing is greater than Sri Guru ||12||

[wisdombyvinayakbhatt]

Dakshinamurthy is the founding master of the Sri Vidya tradition of tantra. Although he is the preceptor of the Samayachara and Dakshinachara schools, he is also invoked in Vamachara as Aghora Dakshinamurthy. Figuratively, all teachers in the lineage of Sri Vidya traditions have branched out from Dakshinamurthy, the root tree of all divine wisdom.

The followers of Dakshinachara believe in the absolute equality of Siva and Sakti. This means that Siva, the Transcendent Bliss, is identical with Sakti, the Transcendent Consciousness. Neither is more nor less than the other. The two together for the whole. They cannot be separated from one another. It is a mutual relationship of the Essential and Accessory subsisting between them.

For the Samayins, or the followers of Samayachara, during the creation and maintenance of the world the Sakti element predominates. After Pralaya, until creation starts again, Siva predominates. This is their view. The rishi for the Samayins is Lord Dakshinamurthy.

In the Lalita Sahasranama, the names 'Samayachara tatpara', 'Saama rasya parayana' are indicative of Samayacahara.

She is also described as 'Dakshinamurthy rupini' meaning She is Dakshinamurthy Herself, also the Sanakaadi munis and the silence they embody. She is the fruit that blooms from the penance we do, to invoke the eternal happiness, Sacchidananda.

Dakshinamurthy, the foremost guru, initiates the four sages (Sanat Kumaras) into the Highest Supreme Knowledge, by mere silence. It was just silence that was sowed within them which they nurtured by intense introspection and made them the greatest among sages. Only those who abide in Turiya avastha, contemplating on the Muka Akshara become Paramahamsas and Avadhutas. When the jiva leaves this Muka Akshara, it dissolves into the Great Silence, also known as Maha Shunya.

Adi Guru Dakshinamurthy isonly known through this Great Silence and hence he is called मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानं (Mouna Vyaakhya Prakatitha Parabrahma Tattva Yuvanam). And hence, for this Supreme form of Srividya called Shodasi and Mahashodasi, Dakshinamurthy is the Rishi or Seer.

[wisdombyvinayakbhatt]

Lord Dakshinamurthy is not only worshiped as the Adi Guru but also as the One, who teaches everyone through the medium of an innumerable number of human Gurus.

In his upper arms, he holds a snake or rosary or both in one hand and a flame in the other; while in his lower right hand is shown in vyakhyana mudra, his lower left hand holds a bundle of kusha grass or the Vedic scriptures.

The index finger of His right hand is bent and touching the tip of his thumb. The other three fingers are stretched apart. This symbolic hand gesture or Mudra is the Gnana Mudra (or Jnana Mudra or Jana Mudra), a symbol of knowledge and wisdom.

The Jnana Mudra is interpreted in this way:– The thumb represents God and the index finger denotes man. The other three fingers stand for the three congenital impurities of man viz. arrogance, illusion and bad deeds of past births. When man detaches himself from these impurities, he reaches God.

The Abhaya Mudra, a gesture with the hand lifted above thigh with palm facing out, fingers pointing, is interpreted as His grace upon His students.

The rosary or the snake signifies Tantric knowledge.

The fire represents illumination, removing the darkness of ignorance.

The fifth day of the week, Thursday is associated with the planet Jupiter and is referred to as Guruvaar. Thursdays are considered auspicious to start any educational endeavours. It is on Thursdays that special worship services are offered to Dakshinamurthy in many Shaivite temples. Some temple traditions hold full moon nights, particularly the night of the Guru Poornima as the appropriate time for worship of Dakshinamurthy.

Even though the idol of Dakshinamurthy is installed in every Shiva temple, there are only a few temples where Dakshinamurthy is the chief deity. Only one of the twelve Jyotirlingas is Dakshinamurthy, which is the Mahakaleshwar Jyotirlinga in Ujjain.

For meditation/dhyana, we usually sit facing either east or north. But Dakshinamurthy faces south. This is to point out that the Lord is beyond the regulations prescribed for men. The serpent crawling on his body signifies the Kundalini Shakti, which is to be awakened by doing Yoga Sadhana.

The banyan tree and its shade signify Maya. The Rudraksha Mala in His hand reminds us about the thirty-six Tattvas, about the efficacy of Japa Yoga, and of the Panchakshara Mantra which is to be done with the Rudraksha Mala. The demon Apasmara being pressed under the Lord's foot, tells us that the Lord quells the vicious and protects the virtuous. The Abhaya Mudra assures us of succour from evil forces.

Devotees visiting Shiva temples, after they offer worship in the main sanctum sanctorums of the Lord and the Devi, do Pradakshina. And when they come near the southern part, they offer worship at the feet of Dakshinamurthy. They sit there in front of the idol, facing north or east, and do meditation for some time. Complete silence is observed at this place. Those who are conversant with the Dakshinamurthy Ashtakam recite the eight stanzas and prostrate at the conclusion of each stanza and seek the blessings of the Lord for granting them spiritual wisdom.

[wisdombyvinayakbhatt]

Bīja Mantras

Bīja Mantras or Seed-Mantras are the "seed" sounds associated with different aspects of Universal Manifestation. There are Bīja Mantras associated with Devatās or Deities, as well as with Mahābhūtas (Gross Elements), areas of one's body, etc. Each of these Bīja Mantras is the perfect sound representation of a particular deity, gross element, etc. The repetition of a Bīja mantra linked to a particular deity will develop in a person the qualities and attributes embodied by that very deity.

Mental repetition of a mantra is always more powerful than gross utterance performed by the physical tongue, as the mental tongue is subtler. However, it is usually good to start one's practice with gross utterance before entering the mental one.

Mantra must be chanted while one beholds its form, that is, the Sanskrit characters forming it, as it is extremely auspicious. Therefore, one must repeat a mantra while beholding its form and then close the eyes and keep repeating it mentally.

The Praṇava is the most sacred sound which is the core of all sacred words or mantra. Praṇava is the primeval Sound from which the entire universe arises. It is That from everything and everyone is manifested.

The three most important Bīja Mantras are the three Praṇavas–

(i) Śaiva Praṇava हूँ (Hūm̐)

(ii) Śākta Praṇava ह्रीँ (Hrīm̐)

(iii) Vaidika Praṇava ॐ (Om̐)

The Varadā Tantra lists the Bīja Mantras for various deities and explains the meanings of each of the letters forming the Bīja mantra in its sixth chapter Mantrārthābhidhānam. Like most tantrik texts, it is presented as a dialogue between Śiva and Śakti, where Śiva acts as the spiritual preceptor or guru, and Śakti as his disciple or śiṣyā.

𝐒́𝐢𝐯𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐇𝐚𝐮𝐦̐

शिववाची हकारस्तु औकारः स्यात् सदाशिवः।

शून्यं दुःखहरार्थं तु तस्मात्तेन शिवं यजेत्॥

Śivavācī hakārastu aukāraḥ syāt sadāśivaḥ|

Śūnyaṁ duḥkhaharārthaṁ tu tasmāttena śivaṁ yajet||

Listen, O Parameshvarī! Now I shall describe to You the meaning of the Mantras, in the absence of knowledge of which no one can get the fruit even with millions of Sadhana. O PārvatI! first of all listen to the meaning of the Prasāda Bīja. Ha denotes Śiva and Au indicates Śiva; ShUnya indicates duḥkhahara (destroyer of pain ). Thus Haum̐ is the Bīja for the worship of Śiva.

𝐃𝐮𝐫𝐠𝐚̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐃𝐮𝐦̐

द दुर्गावाचकं देवी उकारश्चापि ��क्षणे।

विश्वमाता नादरूपा कुर्वर्थो बिन्दुरूपकः।

तेनैव कालिकादेवीं पूजयेद्दुःखशान्तये॥

Da durgāvācakaṁ devī ukāraścāpi rakṣaṇe|

Viśvamātā nādarūpā kurvartho bindurūpakaḥ|

Tenaiva kālikādevīṁ pūjayedduḥkhaśāntaye||

Da indicates Durgā, U indicates Raksana; the NādarUpa indicates Vishvamātā and Bindu indicates the Kurva. Thus Dum̐ is the Bīja for the worship of Durgā.

𝐊𝐚̄𝐥𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐊𝐫𝐢̄𝐦̐

क काली ब्रह्म र प्रोक्तं महामायार्थकश्च ई।

विश्वमातार्थको नादो बिन्दुर्दुःखहरार्थकः॥

Ka kālī brahma ra proktaṁ mahāmāyārthakaśca ī|

Viśvamātārthako nādo bindurduḥkhaharārthakaḥ||

The letter "ka" Kālī (kālī), "ra" is Brahma , and "ī" is Mahāmāyā , Nāda or half-moon signifies the Mother of the universe (viśvamātā) , bindu or dot means destroyer of pain (duḥkhahara). Thus made up of these letters, Krīm̐ is the Bīja for the worship of Kālikā Devi for getting relief from afflictions and pain.

𝐌𝐚𝐡𝐚̄𝐥𝐚𝐤𝐬̣𝐦𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐒́𝐫𝐢̄𝐦̐

महालक्ष्म्यार्थकः शः स्याद्धनार्थो रेफ उच्यते।

ई तुष्ट्यर्थोऽपरो नादो बिन्दुर्दुःखहरार्थकः।

लक्ष्मीदेव्या बीजमेतत्तेन देवीं प्रपूजयेत्॥

Mahālakṣmyārthakaḥ śaḥ syāddhanārtho repha ucyate|

Ī tuṣṭyartho'paro nādo bindurduḥkhaharārthakaḥ|

Lakṣmīdevyā bījametattena devīṁ prapūjayet||

The letter śa" indicates Mahālakṣmī , rephah or the letter "ra" means wealth (dhana). The vowel "ī" means atisfaction and contentment (tuṣṭi), Nāda or half-moon (nādaḥ) is Apara or That which is unrivalled (apara). Bindu means destroyer (hara) of pain (duḥkha). Thus Śrīm̐ is the Bīja for the worship of Mahālakṣmī.

𝐒𝐚𝐫𝐚𝐬𝐯𝐚𝐭𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐀𝐢𝐦̐

सरस्वत्यार्थ ऐशब्दो बिन्दुर्दुःखहरार्थकः।

सरस्वत्या बीजमेतत्तेन वाणीं प्रपूजयेत्॥

Sarasvatyārtha aiśabdo bindurduḥkhaharārthakaḥ|

Sarasvatyā bījametattena vāṇīṁ prapūjayet||

Ai stands for Sarasvatī and Bindu for Duhkhaharana. Thus Aim̐ is the Bīja for the worship of Vāṇī.

𝐊𝐫𝐬̣𝐧̣𝐚 𝐨𝐫 𝐊𝐚̄𝐦𝐚𝐝𝐞𝐯𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐊𝐥𝐢̄𝐦̐

कः कामदेव उद्दिष्टोऽप्यथवा कृष्ण उच्यते।

ल इन्द्र ई तुष्टिवाची सुखदुःखप्रदा च अँ।

कामबीजार्थ उक्तस्ते तव स्नेहान्महेश्वरि॥

Kaḥ kāmadeva uddiṣṭo'pyathavā kṛṣṇa ucyate|

La indra ī tuṣṭivācī sukhaduḥkhapradā ca am̐|

Kāmabījārtha uktaste tava snehānmaheśvari||

Ka stands for Kāmadeva or Krsna; La for Indra; ī for Tusti or satisfaction and contentment, and am̐ which grants (pradā) pleasure (sukha) and pain (duḥkha). This is the meaning of the Kāmabīja Klīm̐.

𝐕𝐚𝐫𝐦𝐚 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐨𝐫 𝐒́𝐚𝐢𝐯𝐚 𝐏𝐫𝐚𝐧̣𝐚𝐯𝐚 𝐇𝐮̄𝐦̐

ह शिवः कथितो देवि ऊ भैरव इहोच्यते।

परार्थो नाद शब्दस्तु बिन्दुर्दुःखहरार्थकः।

वर्मबीजत्रयो ह्यत्र कथितस्तव यत्नत॥

Ha śivaḥ kathito devi ū bhairava ihocyate|

Parārtho nādo śabdastu bindurduḥkhaharārthakaḥ|

Varmabījatrayo hyatra kathitastava yatnataḥ||

Ha stands for Shiva; ū for Bhairava; nāda for ParA or Highest and the Bindu for Duhkhahara. These three letters make the Varma Bīja Hūm̐.

𝐁𝐡𝐮𝐯𝐚𝐧𝐞𝐬́𝐯𝐚𝐫𝐢̄'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 (𝐒́𝐚̄𝐤𝐭𝐚-𝐏𝐫𝐚𝐧̣𝐚𝐯𝐚) 𝐇𝐫𝐢̄𝐦̐

हकाराः शिववाची स्याद्रेफः प्रकृतिरुच्यते।

महामायार्थ इशब्दो नादो विश्वप्रसूः स्मृतः।

दुःखहरार्थको बिन्दुर्भुवनां तेन पूजयेत्॥

Hakārāḥ śivavācī syādrephaḥ prakṛtirucyate|

Mahāmāyārtha iśabdo nādo viśvaprasūḥ smṛta|

Duḥkhaharārthako bindurbhuvanāṁ tena pūjayet||

The letter Ha is expressive of Śiva , repha or (the letter) "ra" is Prakṛti. "i" means Mahāmāyā and nāda is declared to be the Mother (prasūḥ) of the universe (viśvam). Bindu means destroyer of pain (duḥkha). One should worship Bhuvanā with the Bīja Hrīm̐.

𝐆𝐚𝐧̣𝐞𝐬́𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐆𝐚𝐦̐

गणेशार्थे ग उक्तस्ते बिन्दुर्दुःखहरार्थकः।

गँबीजार्थं तु कथितं तव स्नेहान्माहेश्वरि॥

Gaṇeśārthe ga uktaste bindurduḥkhaharārthakaḥ|

Gam̐bījārthaṁ tu kathitaṁ tava snehānmāheśvari||

Ga stands for Gaṇeśa; Bindu for Duhkhaharana. Thus is made the Bīja Gam̐ for the worship of Gaṇeśa.

𝐆𝐚𝐧̣𝐞𝐬́𝐚'𝐬 𝐎𝐭𝐡𝐞𝐫 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐆𝐥𝐚𝐮𝐦̐

ग गणेशो व्यापकार्थो लकारस्तेज औ मतः।

दुःखहरार्थको बिन्दुर्गणेशं तेन पूजयेत्॥

Ga gaṇeśo vyāpakārtho lakārasteja au mataḥ|

Duḥkhaharārthako bindurgaṇeśaṁ tena pūjayet||

Ga stands for Gaṇeśa; La for one who pervades; Au for fire and light (Tejas); Bindu for Duhkhaharana. Thus the Bīja Glaum̐ is meant for the worship of Gaṇeśa.

𝐍𝐫𝐢𝐬𝐢𝐦̇𝐡𝐚'𝐬 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐊𝐬̣𝐫𝐚𝐮𝐦̐

क्ष नृसिंहो ब्रह्म रश्च ऊर्ध्वदन्तार्थकश्च औ।

दुःखहरार्थको बिन्दुर्नृसिंहं तेन पूजयेत्॥

Kṣa nṛsimho brahma raśca ūrdhvadantārthakaśca au|

Duḥkhaharārthako bindurnṛsiṁhaṁ tena pūjayet||

Kṣa stands for Nrsimha; Ra for Brahma; Au for Urdhvadanta or teeth pointing upwards ; and Bindu for Duhkhahara. Thus the Bīja for the worship of Nrsimha is Kṣraum̐.

𝐕𝐚𝐝𝐡𝐮̄ 𝐛𝐢̄𝐣𝐚𝐦𝐚𝐧𝐭𝐫𝐚 𝐨𝐫 𝐁𝐢̄𝐣𝐚 𝐦𝐚𝐧𝐭𝐫𝐚 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐮𝐩𝐫𝐞𝐦𝐞 𝐒́𝐚𝐤𝐭𝐢 𝐒𝐭𝐫𝐢̄𝐦̐

दुर्गोत्तारणवाच्यः स तारकार्थस्तकारकः।

मुक्त्यार्थो रेफ उक्तोऽत्र महामायार्थकश्च ई।

विश्वमातार्थको नादो बिन्दुर्दुःखहरार्थकः।

वधूबीजार्थ उक्तोऽत्र तव स्नेहान्महेश्वरि॥

Durgottāraṇavācyaḥ sa tārakārthastakārakaḥ|

Muktyārtho repha ukto'tra mahāmāyārthakaśca ī|

Viśvamātārthako nādo bindurduḥkhaharārthakaḥ|

Vadhūbījārtha ukto'tra tava snehānmaheśvari||

Sa stands for Durgottāṇa or deliverance (uttāraṇa) from difficulties and dangers (durga); Ta for TAraka or savior; Repha for Liberation; "ī"for Mahāmāyā; Nāda for VishvamAtrA or Mother (mātā) of the universe (viśva); and Bindu for Duhkhahara or destroyer of pain. Out of love for You O Parvati, the meaning of the Vadhū Bīja which I have described is Strīm̐.

Lord Śiva concludes saying, “Whenever there are two Bindus in a Mantra, the one stands for Duhkhaharana and the other for providing Sukha. Wherever are two Bindus in a Mantra, there the second is always used in the meaning of Pūrṇa. The Mātrās of Svāhā are famous in the meaning of Parā.

Vasat stands for Shakramātā; Girā for Haripriyā; Phat for Surā; and Vivrim for Hayagrīvā.

Yam-Bīja stands for Vāyu and Lam for Indra. In Bījas consisting of several letters each letter-Bīja denotes its respective Devatā.

Wherever the same Bīja is used twice, their meanings should be considered different. Thus knowing the meaning of the Mantra one should satisfy himself. One should use the Mantras for the purpose of Japa only after knowing both of their meanings. “

🌿🌹Namo Bhagavati Mahāmāye🌹🌿

[wisdombyvinayakbhatt]

Medha Dakshinamurthy

One of the famous and most popular forms of Dakshinamurthy is Medha Dakshinamurthy. He is depicted as seated under the Banyan Tree with the Right Leg on the Demon Apasmara and the Left Leg on the Right Thigh. With four hands he holds a pot of nectar, veda sastra, chinmudra and akshamala (beads of rosary /sphatika).

It is interesting to note that Devi Sharada of Sringeri is depicted with these very symbols–the Amrita Kalash, Veda shastra, Chinmudra and Akshamala. She also holds a parrot, which is a symbolic representation of Vak. Devi Sharada is considered the female form of Medha Dakshinamurthy.

Medha Dakshinamurthy is regarded as the first guru -- and the destroyer of ignorance, represented by the demon Apasmara Purusha, (the deluded self) being crushed under the divine foot.

The Upasana of Medha Dakshinamurthy confers razor sharp intelligence, analytical skills, excellence in studies and academics, victory in the debates and polemics, intuition and inspiration while contemplating on tarka (logic), vyakarana (grammar),mimamsa etc.

Several years ago, when our Gurudev was pursuing his education in mechanical engineering, by the grace of the Divine he met his first diksha guru, who initiated him into the upasana of Maha Medha Dakshinamurthy. After completing the rigorous sadhana for 3 years, Gurudev was blessed by Lord Dakshinamurthy Himself as "Sarva mantra yantra tantra siddhirastu". Since then, Gurudev under the blessings of Lord Maha Medha Dakshinamurthy performed many difficult sadhanas and successfully completed them with desired results in a short period of time.

Medha Dakshinamurthy is thought to train via para vak, which is a divine speech inaudible to worldly ears and resides inside the recesses of silence. His disciples are ancient Rishis and sages. He imparts the best focus, knowledge, and comprehension.

Ordinary expressions are not needed to grasp the teachings of Dakshinamurthy who explains the true meaning of Brahman naturally. The concept of Dakshinamurthy mentioned in the Rig Veda was the transformation of Rudra into the giver of gifts. The Dakshinamurthy Upanishad elaborates on the aspect of Medha Dakshinamurthy imparting knowledge to the Rishis and Sadhus.

Therefore his Dhyana shloka says:

चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा । गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥३॥

It is indeed a strange picture to behold; At the root (i.e. base) of a Banyan Tree (Vata) are seated old Disciples (i.e. aged Disciples) in front of a Young Guru. The Guru is Silent, and Silence is His exposition (of the Highest Knowledge); and that (Silence) is severing the doubts (automatically) from the minds of the Disciples.

Medha Dakshinamurthy has a natural disposition of Sattva. His complexion is brilliant and glows brightly. He is deeply immersed in the Self (bhava shuddha) with a mild smile on His divine face. He is the teacher of yoga, music, wisdom, and giving exposition on the shastras. He is worshipped as the Guru Swarupa who guides the soul towards the ultimate liberation.

Source - chandrabimba facebook page

[wisdombyvinayakbhatt]

Dakshinamurthy ~ The Guru Who Taught Through Eloquent Silence

After the marriage ceremony of Shiva and Sati, Rishi Dadhichi invited the newly wed couple to his ashram. When the duo were seated there, amongst the many sages present, Shiva saw Rishi Atharvan but he seemed to look away hesitantly. Shiva hence asked him why he was hesitant to speak.

Rishi Atharvan replied that he had composed a wonderful doctrine of Knowledge and wished it get testified by a wise sage. Shiva understood his predicament, blessed Rishi Atharvan and started testifying his thesis.

The doctrine consisted of spells, chants for material needs, health and medicine. Shiva, after reading it, declared that the book was so wonderful and was so well written that it should be regarded has the fourth Veda. (Earlier, there were only three Vedas: Rig, Yajur and Sama)

Everyone praised the Atharvana Veda as it was so profound and full of Divine Knowledge. However, the four Manas Putras (mind born sons) of Brahma –the Sanat Kumaras (Sanaka, Sanatana, Sanandana and Sanat Kumara) did not agree to the fact that Shiva, a hermit, had the authority to declare a doctrine as the Fourth Veda amongst the ones created by their Father, Lord Brahma.

They went to Prajapati Daksha (father of Sati) who asked them to have a Shastraatha (debate in accordance with the scriptures) with Shiva. The four brothers approached Rishi Dadhichi's ashram and challenged Shiva. Shiva happily agreed to it.

Rishi Dadhichi arranged the seating arrangement in such a way that Shiva’s seat was facing north and the Sanat Kumaras' were facing south. They felt insulted due to this and argued that due to their immense knowledge they should have the respect of being given seats facing the north. Shiva agreed to this too, and sat facing the south.

Everyone appointed Devi Saraswati, the mother of the Vedas, as the judge to decide the result of the debate. And finally the big debate began. While the Sanat Kumaras fired numerous Vedic verses, Shiva, the Maha Yogi, countered each of them giving rational arguments backed by the initial three Vedas.

As the Sanat Kumaras were humbled, Saraswati declared Shiva as the winner. However, the Sanat Kumaras were still not able to digest that henceforth, a fourth Veda would exist when already three were created by Brahma. How could Rishi Atharva have such immense knowledge that his treatise could be declared as Veda?

Sensing their doubt, Shiva replied that when Lord Matsya (Vishnu's first avatar) was pinning down the demon Hayagriva*, one blow after another, to retrieve the Vedas which he had stolen from Brahma; after spitting out three Vedas, Hayagriva ran to Shiva to beg for protection.

(*There are two Hayagriva's mentioned in the Puranas. One is the avatar of Lord Vishnu, and the other is the demon Hayagriva, the son of Kashyapa and Danu. He did not want the human race to derive the benefits of the four Vedas, therefore, he stole them from Brahma.)

Shiva replied that no one in this world could save Hayagriva from Vishnu but he blessed him that, upon his death at Vishnu's hands he would be able to retain the knowledge of the fourth Veda till his next birth. Rishi Atharvan was none other than the Demon Hayagriva, reborn.

The Sanat Kumaras praised Shiva for his glory and sought his forgiveness for making him sit facing the southern direction. Thus, they instantiated him as Dakshinamurthy (the Lord facing the South)

In another Puranic version, Sanaka, Sanatana, Sanandana and Sanat Kumara, the four mind-born sons of Brahma, the Creator, wanted to know the esoteric meaning of the Vedas. They performed intense austerities to invoke Lord Shiva. Pleased with their one-pointed devotion, Lord Shiva appeared before them in the form of Vyakyana Dakshinamurthy and revealed to them the Agamas which contain the inner meaning of the Vedas.

He sat under the banyan tree, and the four sages also sat down around Him. Lord stayed in the yoga posture without saying a single word. The four sages got all their questions answered just by being in the presence of Shiva who sat in complete Silence. This explains that the Truth cannot be explained in words and must be experienced.

The four sages were however still not satisfied, as they were not yet able to control the mind completely. They once again performed penance. This time the Lord appeared before them in the Yoga Dakshinamurthy form and taught them the intricacies of the Yoga-Marga by which the Vikalpa of the mind could be calmed.

Medha Dakshinamurthy and Veena Dakshinamurthy are two other forms of Lord Dakshinamurthy. In the former form, the Lord bestows Jnana; and in the latter form, He chants the Vedas and teaches them to the disciples, playing the tune simultaneously on the Veena.

The term Dakshinamurthy can be understood in multiple number of ways. The most common meaning is “One who faces the south.” Here, Dakshina has been taken to mean south. In temples, Shiva is thus carved in a position that faces south. South denotes death. Hence, Dakshinamurthy controls death and grants immortality to people by imparting Atma-Jnana (Self Realization).

Dakshinamurthy is split as “Dakshina” and “Amurthy”. Here, Amurthy means “without form.” That is one who is without attributes like name, form, etc. The term Dakshina if understood as the “right side,” the term Dakshinamurthy will refer to the Formless God (Nirguna Brahman) who exists in the Hridaya (spiritual heart) that lies at the right side of body (Krishna in Gita says, he stays in Hridaya of all living beings).

The term “Dakshina” also means “one who has power/capacity.” Some understand this to refer to the power to create, sustain, and destroy the Universe. Hence, Dakshinamurthy is the ultimate Nirguna Brahman who creates, sustains, and destroys the Universe. The “power/capacity” may also refer to capacity to impart Jnana (Self-Knowledge) and Moksha (Liberation). Hence, Dakshinamurthy is one who imparts ultimate Moksha.

If one goes deeper into Vedanta, then Dakshina refers to the Buddhi (intellect) that arises as Akhandakara-Vritti (thought pattern that perceives Infinite whole) as it also has the power/capacity to perceive the “Amurthy,” the formless Brahman.

Hence, Dakshinamurthy refers to the ultimate Brahman, who creates, sustains, and destroys the Universe and who grants Atma-Jnana and Moksha to all.

[wisdombyvinayakbhatt]

My Dearest Friends,

Maharishiji on: ‘Religion…’

“Religion: “re” - back, “ligare” - to bind. The path or the principle of the program that binds one back to one’s source in God. The path to God Realization - that is a religion. Sciences: you do something, he also does the same thing, both receive the same results - so it is a scientific performance. You do the same thing, you get the same results - that is science. And you follow the path of religion, you reach the realm of God - fulfilment in every way, fulfilment.

‘Fulfilment is only in God Realization, in realization of the cosmic potential of Natural Law. Whether we take any religious texts, it is the same thing. Safety for life in the path of religion. Also safety for life in the path of science. So this is the time where religion - sensible proper religion’s texts - meet with the science: you do the same thing, you get the same results. Veda is the source of all these different values of science and technology. Veda is the science of creation from point to infinity. The whole field of evolution is the field of knowledge, and the field of action inherent in knowledge. That is why Vedic Procedure, procedure for total promotion of Supreme Intelligence - total promotion of Supreme Intelligence.”

~ Maharishi Mahesh Yogi

24 July 2002

MERU, Holland

Respectfully shared with gratitude and much love always,

Jai Guru Dev

🙏😇♥️

[wisdombyvinayakbhatt]

The eight incarnations of Ganesh 

The Mudgala Purâna, is an eminent scripture dated of the 16 th century. It tells the story of the eight incarnations of Ganesh. Let us describe them in brief :

1.         Vakratunda, “the Lord with the curved trunk”. He is represented seated on a lion. He came to struggle against the devil Matsara, who is the symbol of jealousy.

2.         Ekadanta, “the Lord who has only one tusk”. exterminated Mada, the demon of drunkeness.

3.         Mahodara, “the Lord who has a big belly”, gives battle to Moha, the demon of illusion.

4.         Gajânana, “the Lord with an elephant face”, put Lobha, the demon of greed, to death .

5. Lambodara, “the Lord with a protuberant belly”, masters Krodha, the demon of anger.

6. Vikata, “the misshapen”, subdued Kâma, the demon of desire Ekadanta, Mahodara, Gajânana, Lambodara and Vikata are represented mounted on a rat.

7. Under the form of Vighnarâja, “the Lord King of obstacles”, lying on Shasha, the Snake of Eternity, Ganesh destroyed Mama, the demon of ego.

8. Finally, the last Ganesh incarnation is Dhûmravarna, “the Lord with a tawny color”, riding a mouse, who got victory over Ahamkâra, the demon of self-infatuation.

These mythic forms demonstrate that Ganesh has the capacity to reduce all the human weaknesses, such as jealousy, drunkeness, illusion, greed, anger, desire, egotism, self-infatuation (arrogance), which send the devotee away from his path to god. We must notice that the battle against these ennemies of the human being are really the basis of the sadhana for the spiritual seeker. But, for all that, the demons are not definitely destroyed. They are only under control and the spiritual path only allows this result.

[wisdombyvinayakbhatt]

How does yagya prayer benefit a man's life?

Yagya is considered as the means to that complete success in life which includes freedom from bondage as well as all possible achievements in the world. Yagya is really a means to attain perfection in life.

Yagya is a process of reconciling the individual with the current of evolution, which is in favor of all the forces of nature engaged in the advancement of life, the individual and the universe.

Because it is Shiva who pervades the entire universe in the form of energy and light.

To this energy form Shiva, we worship the mantras of Shiva in the form of Vedic pundits, worship, pray, etc., so that worldly desires can be fulfilled in human life and spiritual energy progresses so that progress and happiness can be achieved in human life.

I would like to tell about how Yagya works.

Light and sound pervade this earth as well as in the whole universe.

like wish

In whose name we have to pray the Yagya, then the name of the country, place of residence, name, Rashi Kundli etc. of that person, all Vedic pundits perform the Yagya by speaking the resolution.

That is why the sound of yagya Veda mantras done in your name, wherever you live, you will get benefit because the sound in the universe never ends, this mantra sound will get full benefit through energy!

[wisdombyvinayakbhatt]

फीस समय की या अनुभव की?

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एक विशाल जहाज का इंजन खराब हो गया। लाख कोशिशों के बावजूद कोई इंजीनियर उसे ठीक नहीं कर सका। फिर किसी ने एक मैकेनिकल इंजीनियर का नाम सुझाया जिसे इस तरह के काम का 30 से अधिक वर्षों का अनुभव था। उसे बुलाया गया। इंजीनियर ने वहां पहुंचकर इंजन का ऊपर से नीचे तक बहुत ध्यान से निरीक्षण किया। सब कुछ देखने के बाद इंजीनियर ने अपना बैग उतारा और उसमें से एक छोटा सा हथौड़ा निकाला। फिर उसने इंजन पर एक जगह हथोड़े से धीरे से खटखटाया। और कहा कि अब इंजन चालू करके देखें। और सब हैरान रह गए जब इंजन फिर से चालू हो गया। इंजन ठीक करके इंजीनियर चला गया। जहाज के मालिक ने जब इंजीनियर से जहाज की मरम्मत करने की फीस पूछी, तो इंजीनियर ने कहा- 20,000 डॉलर।

"क्या?!" मालिक चौंका। "आपने लगभग कुछ नहीं किया। मेरे आदमियों ने मुझे बताया था कि तुमने एक हथोड़े से इंजन पर सिर्फ थोड़ा सा खटखटाया था। इतने छोटे काम के लिए इतनी फीस? आप हमें एक विस्तृत बिल बनाकर दें।"

इंजीनियर ने बिल बनाकर दे दिया। उसमें लिखा था:

हथौड़े से खटखटाया: $2

कहां और कितना खटखटाना है: $19,998

फिर इंजीनियर ने जहाज के मालिक से कहा - अगर मैं किसी काम को 30 मिनट में कर देता हूं तो इसलिए कि मैंने 30 साल यह सीखने में लगा दिए कि उसे 30 मिनट में कैसे किया जाता है। मैंने आपको 30 मिनट नहीं दिए, इतने समय में ��ेरे 30 वर्षों का अनुभव दिया है। फीस कितना समय लगा उसकी नहीं मेरे अनुभव की है। जहाज का मालिक बहुत शर्मिंदा हुआ और उसने ख़ुशी ख़ुशी इंजीनियर को उसकी फीस दे दी।

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तो किसी की विशेषज्ञता और अनुभव की सराहना करें... क्योंकि ये उनके वर्षों के संघर्ष, प्रयोग, मेहनत और आंसुओं का परिणाम हैं।

लेखक (अज्ञात)

[wisdombyvinayakbhatt]

‘Locating a problem and dealing with it in its infancy averts the danger before it arises. This becomes possible when mental activity is brought to a quiet state, giving the awareness a smooth, harmonious, unwavering platform in which the slightest disturbance can be located and attended to.

Yogasthah kuru karmani BG 2.48

Established in the state of Being, perform action.

‘When that silent state of the mind is permanently established and one performs action, only that which is useful will arise. All thought, speech, and action will be creative, apt, and valid.’

—Maharishi Mahesh Yogi

6 February 1971

Mallorca, Spain

[wisdombyvinayakbhatt]

Prayer does not mean begging, it means coming in contact with God

***********

“Prayer should be such that we come in contact with God. Asking is not good - because when you ask… there are 2 kinds of possibilities of loss. When a man asks, he asks from the standard of man. When God gives, he gives from the standard of the Almighty. So, if we only allow him to give us and accept as it comes then we’ll gain more. We don’t ask, and this ‘not asking’ is the technique of gaining more. [laughter] We do not ask so that we may gain more.

...

So, when we begin to ask God, “give this, and give me this, and give me this…” No! Whatever we ask, we will be supplied, there is no doubt about it. But our status is so meager, so small, so insignificant, that we cannot think of greater things. Therefore, it’s best not to ask. What is necessary is to communicate to Him, to make connection with Him. To become His, and to make Him yours. That’s all."

Maharishi, 1959

[wisdombyvinayakbhatt]

★★★वेदांग ज्योतिष के अनेक अंग★★★

ज्योतिष, व्याकरण, शिक्षा, कल्प, निरुक्त और छंद वेद के छः अंग हैं। ये वेद के नेत्र, मुख, नासिका, कर्ण, हाथ और पैर हैं। देवर्षि नारद का कथन है कि ज्योतिष रूपी वृक्ष के सिद्धान्त, संहिता और होरा रूपी तीन स्कन्ध हैं, यह कल्मष से रहित निर्मल वेद-नेत्र है और इसके बिना श्रौतस्मार्त कर्म सिद्ध नहीं होते अतः ब्रह्मा ने संसार के कल्याण के लिए इसे स्वयं बनाया है।

"सिद्धान्तसंहिताहोरारूपं स्कन्धत्रयात्मकम्।

वेदस्य निर्मलं चक्षुः ज्योतिःशास्त्रमकल्मषम् ॥

विनैतदखिलं श्रतं स्मार्तं कर्म न सिध्यति।

तस्मात् जगद्धितायेदं ब्रह्मणा निर्मितं पुरा ॥"

ज्योतिषशास्त्र को आगम और तंत्र भी कहते हैं तथा आगम और तंत्र को शंकर-पार्वती का संवाद भी कहा जाता है। सामान्यतः यह माना जाता है कि ब्रह्मा के चार मुखों से चार वेद उत्पन्न हुए हैं परन्तु महर्षि कणाद ने अपने नाडीज्ञान में लिखा है कि शिव पंचानन हैं और उनके चार मुखों से चार वेदों की तथा पाँचवे से आगम की उत्पत्ति हुई है। वर्तमान ज्योतिष के गौरीजातक और चौघड़िया मुहूर्त आदि कुछ विषय उमाशंकर के संवाद भी माने जाते हैं परन्तु इन कथनों में अनेक शंकाएँ हैं।

(१) व्याकरण आठ हैं तो क्या आठों ब्रह्मा और शिव के मुख से उत्पन्न हैं। आज पाणिनि व्याकरण का ही प्रचलन है। वैदिक व्याकरण उससे भिन्न है और उसका प्रचार नहीं है। वस्तुतः ब्रह्मा के मुख से वही निकला होगा तो हम पाणिनि की ब्रह्मा से श्रेष्ठ क्यों मानते हैं?

(२) करोड़ों वर्षों तक जीने वाले नारद का हमें आजकल दर्शन क्यों नहीं हो रहा है?

(३) क्या नारद के समय होरा शब्द का और बारह राशियों एवं सात वारों वाले इस होराशास्त्र का प्रचलन था?

(४) नारद का कथन है कि ज्योतिष के अध्ययन के अधिकारी केवल द्विज हैं। यदि यह सत्य है तो सूर्य ने मय दानव को ज्योतिष क्यों पढ़ाया? आचार्य वराहमिहिर ने लिखा है कि यवन म्लेच्छ हैं किन्तु ज्योतिष भली-भाँति उन्हीं में स्थित है और वे ऋषियों की भाँति पूज्य हैं।

" म्लेच्छा हि यवनास्तेषु सम्यक् शास्त्रमिदं स्थितम्।

ऋषिवत्तेऽपि पूज्यन्ते किं पुनर्दवविद् द्विजः ॥"

तो ब्रह्मा जी यह शास्त्र म्लेच्छों को क्यों पढ़ने देते हैं?

(५) क्या शुद्ध गणित आदि भी न पढ़ें?

(६) क्या हमारा आधुनिक ज्योतिष ब्रह्मा और शिव के मुख से उत्पन्न और निर्मल है?

(७) इस ज्योतिष का मूलाधार बारह राशियाँ और सात बार हैं। तो वेदांग ज्योतिष के इन मुख्य विषयों का वर्णन वेद में क्यों नहीं है? इनके नाम क्यों नहीं हैं? वेद में होरा शब्द क्यों नहीं है जो इस शास्त्र का मुख्य नाम है?

(८) वेद ने भद्रा भरणी आदि शब्दों को शुभ क्यों माना है?

(९) योगेश्वरी योगीश्वर उमाशंकर ने आगम और तेल में अतिशय अश्लील, अभद्र और अनैतिक विषयों की चर्चा क्यों की है?

(१०) हम एक मुख से चारों वेद पढ़ लेते हैं और अनेक भाषाएँ बोल लेते हैं तो ब्रह्मा और शिव को वेदागम पाठ के लिए चार-पाँच मुख क्यों बनाने पड़े?

(११) सामवेद में ऋग्वेदातिरिक्त केवल ७५ मंत्र हैं तो उतने के लिए उन्होंने अन्य मुख क्यों धारण किये?

(१२) वे ऋग्वेद के मंत्रों की अन्य वेदों में क्यों पढ़ते हैं?

(१३) गीता आदि प्राचीन ग्रंथों में वेदों की संख्या तीन ही क्यों बतायी गयी हैं?

(१४) ब्राह्मा ने युग, ऋतु, पक्ष, तिथि, करण, नक्षल आदि के नामों की और शुभाशुभ की यह शिक्षा विश्व के अन्य देशों को क्यों नहीं दी?

ज्योतिष वेदांग कहा जाता है और तीन ग्रंथ वेदांगज्योतिष के नाम से प्रसिद्ध भी हैं, पर उनमें भेद है। इसलिए विद्वानों ने उनके तीन नाम रख दिये हैं।

(१) ऋज्योतिष ,

(२) यजुन्योतिष,

(३) अथर्वज्योतिष ।

प्रथम और द्वितीय में थोड़ा सा ही अन्तर है पर तीसरा दोनों से बहुत भिन्न और नूतन है। ऋग्ज्योतिष के आचार्य लगध हैं। उसमें युग के पाँच संवत्सरों के शुभ नाम हैं पर उनके स्वामियों में बाद में थोड़ा मतभेद हो गया है। उसमें ऋतु, मास, पक्ष, अधिमास, पर्व, तिथि, नक्षल मुहूर्त, नाडी, पल, सावन और नक्षलदेव वर्णित हैं। युगारम्भ उत्तरायण के आरम्भ से है, ग्रहों में केवल सूर्य चन्द्र की चर्चा है, धनिष्ठा प्रथम नक्षत्र है और कुछ नक्षत्रों को उम्र क्रूर भी कहा है, पर वर्तमान ज्योतिष के उम्र क्रूर नक्षत्र उनसे भिन्न हैं। उसमें सात बार नहीं है और बारह राशियाँ नहीं है पर सूर्यमास शब्द हैं। सूर्यमास, चन्द्रमास और अधिमास तीनों है।

अथर्वज्योतिष में लिखा है कि इसे पितामह ने कश्यप को पढ़ाया था। इसमें मुहूतों के रौद्र, श्वेत आदि १५ नाम लिखे हैं और बताया है कि शुभ नाम वाले मुहूतों में शुभ तथा अशुभ नाम वालों में अशुभ कर्म करो। इसमें तिथि के करणों के तथा उनके देवों के नाम हैं, उनके शुभाशुभ फल हैं, भद्रा की पूँछ है, नंदा भद्रा आदि तिथियाँ हैं और वार भी हैं अतः इसकी नूतनता स्पष्ट है फिर भी इसमें राशियाँ नहीं हैं। ऋग्ज्योतिष का रचनाकाल विद्वानों ने ई०पू० ११०० से १४०० के मध्य में निश्चित किया है पर अथर्वज्योतिष बहुत नया है। इसमें ऐसे कई विषयों का वर्णन है जो वेद से अस्पष्ट है फिर भी यह अपने को वेदांग कहता है। बाद के ज्योतिष को, वेदांग उपाधि भी ऐसी हो कपटी है।

ज्योतिषशास्त्र आकाशस्थ ग्रह, नक्षत्र, विद्युत्, धूमकेतु आदि ज्योतियों से सम्बन्धित है। इनकी स्थिति जानने में अंकगणित, बीजगणित, रेखागणित और गोलीय रेखागणित आवश्यक होते हैं इसलिए वे भी ज्योतिष के अंग माने जाते हैं। ज्योतिष प्रत्येक व्यक्ति और राष्ट्र का तथा वर्षा, रोग, युद्ध आदि का भूत भविष्य बताता है। आजकल ज्योतिष में संहिता, जातक, ताजिक, मुहूर्त, शकुन, स्वर, सामुदिक, अंगस्फुरण, छींक, भूगर्भ-विद्या, वास्तुशास्त्र आदि अनेक विषय आ गये हैं। क्योंकि ये सब भी भविष्य बताते हैं। संहिता ग्रंथों में ज्योतिष के अतिरिक्त अन्य विषयों का भी वर्णन है। जातक शास्त्र मनुष्य के स्वास्थ्य, सौन्दर्य, आयु, धन, विद्या, भाग्य, पत्नी आदि अनेक विषयों की स्थिति बताता है किन्तु इस समय ज्योतिष की मुख्य शाखाएँ तीन हैं।

(१) वैज्ञानिक ज्योतिष,

(२) होराशास्त्र और,

(३) वैदिक ज्योतिष ।

वैज्ञानिक ज्योतिष प्रयोगजन्य अनुभूतियों पर आश्रित होने से पूर्ण सत्य है। उसने ग्रहों, तारों तथा धुमकेतुओं आदि के विषय में बहुत कुछ जाना है और वह उनके प्रभाव के अध्ययन में भी तत्पर है। प्राचीन काल में भारतीय ज्योतिष को भी यही स्थिति थी किन्तु बाद में ज्यातिषियों ने गौतम बुद्ध, आर्यभट और भास्कराचार्य आदि के नूतन शोधों को अस्वीकार कर दिया। अतः विकास अवरुद्ध हो गया। होराशास्त्र विदेशी है, होरा शब्द विदेशी है, उसकी बारह राशियाँ विदेशी हैं, सात वार विदेशी हैं, ए, बी, सी, डी, से बना अवकडा चक्र विदेशी है और ताजिक विदेशी है। विदेशी ज्ञान बुरा नहीं होता पर आज के हौरा में कल्पनाओं का राज्य है। वेदों में ज्योतिष के कुछ ही विषयों का वर्णन है पर जो है वह सब प्राकृतिक, प्रत्यक्ष, सत्य, अनुभूत और हितावह है पर दुर्भाग्य से आज वह अप्रचलित है और भारत के बड़े-बड़े ज्योतिषी मासों, पक्षों, दिनों, रातों और मुहूर्तादिकों के वैदिक शुभ नामों तक को भूल गये हैं। वैदिक ज्योतिष प्रतिदिन विवाह का आदेश देता है पर आज वैदिक हिन्दू को कुछ संवत्सरों में विवाह का एक भी मुहूर्त नहीं मिलता और आज के होराशास्त्र के सब नियमों का माना जाय तो विवाह का निर्दोष मुहूर्त सौ वर्ष में भी नहीं मिलेगा। होराशास्त्र अपने को वेदनेत्र कहता है पर वह वेदविरुद्ध और प्रत्यक्ष विरुद्ध है।

Credit :- From Facebook profile of Triskanda Jyotishi Shashank Shekhar Shulbh

[wisdombyvinayakbhatt]

Read These famous quotes before reading the post :

1) Hindus are not people of a book but a library

2) Who is founder of Physics or founder of Mathematics or Chemistry. Similarly Hinduism has no founder but a group of Rishis , Scientists who kept propagating and enriching the Hindu practices

Our Sanatana Dharma has a rich legacy of spiritual wisdom and history in the form of its sa­cred texts: Vedas, Upanishads, Dharma Shastras, Ãgamas, Purãnas, Rãmãyana, Mahãbhãrata, Srimad Bhagawatam and others. Daily reading and study of these sacred texts encourage sound moral behaviour, devotion, spiritual knowl­edge, peace and enlightenment.

Sanatana Dharama or Hinduism is an ancient religion with diverse traditions such as Vaishnavism, Shaivism, Shaktism and others.Each tradition has a long list of Hindu texts, with subgenre based on syncretization of ideas from Samkhya, Nyaya, Yoga, Vedanta and other schools of Hindu philosophy. Of these some called Sruti are broadly considered as core scriptures of Sanatana dharma, but beyond the Sruti, the list of scriptures vary by the scholar.

Several lists include the Vedas, the Principal Upanishads, the Agamas and the Purana including Mahabharata and Ramayana as scriptures broadly accepted by our ancestors . There are more addition to this including Bhagavata Purana , Yajnavalkya Smriti , the Sruti, Smritis, Shastras, Sutras, Tantras, Puranas, Itihasas, Stotras, Subhashitas and others.

Most of these texts exist in Sanskrit, several others have been composed in other languages .This list includes major Hindu texts, along with the Hindu scriptures.

The highlights are :

Rigveda

Samaveda

Yajurveda

Atharvaveda

Upanishads

Mahabharata,

Bagavad Gita,

Ramayana

Srimad Bhagawatam

Samkhya Sutra

Mimamsa Sutra

Arthashastra

Nyaya Sutra

Vaiseshika Sutra

Yoga Sutras of Patanjali

Brahma Sutra

Puranas

Shiva Sutras

Abhinavabharati

Yoga Vasistha

Aathichoodi (ஆத்திசூடி): – By saint Auvaiyar.

Abhang: Devotional poetry sung by Many marathi Saints in praise of lord sri Vithhall (pandurang)

Agama: Collection of several Jain literature and scriptures of Hindu devotional schools.

Amrutanubhav: Composition by the Marathi saint and poet Jñāneśvar

Aranyaka (आरण्यक): Part of the Vedas, the third layer embedded inside them.

Arthashastra: Ancient treatise on statecraft, economic policy and military strategy written by Chanakya (Vishnugupta).

Āryabhaṭīya: An ancient Sanskrit astronomical treatise by Indian mathematician Aryabhata

Arya-sidhanta: Work on astronomical computations, by ancient mathematicians Aryabhata, Varāhamihira, Brahmagupta and Bhāskara I.

Akilathirattu Ammanai: A 19th century Tamil Vaishnavite text and the primary scripture of Ayyavazhi sect.

Ashtavakra Gita: text of conversation between Ashtavakra and King Janaka.

Baudhayana sutras: Vedic Sanskrit texts covering dharma, daily ritual, mathematics.

Bhagavad Gītā (भगवद् गीता): The national gospel contained in Mahābhārata, Part of the epic mahapuranam Mahabharata, located in the Bhishma-Parva chapters 23–40. A core sacred text of Hinduism and philosophy.

Bhagavata Purana: one of the "Maha" Puranic texts of Hindu literature, Bhagavatam is the glorification of Krishna and establishing of Bhakti.

Bhakti-rasamrta-sindhu (The Ocean of Nectar of Divine Love): Bhakti-rasamarta-sindhu can be considered to be one of the most important books in Gaudiya Vaishnavism. It elaborately describes gradations of bhakti from its lowest stage of sraddha (faith) up to its highest stage of maha-bhava (ultimate ecstasy in love of Godhead) by Rupa goswami

Bharude, ovya: devotional poetry.

Bhavarth Ramayan: Marathi version of the Ramayana written by Sant Eknath in the 16th century

Bījagaṇita: Ancient Indian mathematics, algebra textbook by Indian mathematician Bhāskara II

Brahmana: one of the parts into which the Vedas are divided, and are its second layer.

Brahmasphuṭasiddhanta: written by ancient mathematician Brahmagupta in which hindu number system, zero, Brahmagupta's Bijganit, algebra with arihmatic is mentioned.

Brihat Samhita: An encyclopedic work by Varāhamihira on architecture, temples, planetary motions, eclipses, timekeeping, astrology, seasons, cloud formation, rainfall, agriculture, mathematics, gemology, perfumes and many other topics.

Brihat-bhagavtamrita ("The Great Nectar of the Lord’s Devotees")

This work of 2,500 verses is divided into two parts. All sections explain many aspects of Gaudiya Vaishnava philosophy. It is written by Sanatana goswami

Chanakyaniti: collection of aphorisms, said to be selected by Chanakya from the various shastras

Dasbodham: 16th century devotional and spiritual text by the saint Samarth Ramdas

Dharmaśāstra: Sanskrit theological texts

Divya Prabandha – Collection of 4000 verses in Tamil; sung by Alvars saints on Vishnu.

Dnyaneshwari -(Marathi: ज्ञानेश्वरी) (IAST:'Jñānēśvarī) is a commentary on the Bhagavad Gita written by the Marathi saint and poet Gnyaneshwar in the 13th century.

Gunamala (Assamese: গুণমালা) is a scripture written by 15th–16th century Assamese polymath: a saint-scholar, poet, playwright, social-religious reformer Sankardev within one night at the request of Koch king Nara Narayan in 1552.

Hatha Yoga Pradipika: is one of the fundamental text of Hatha Yoga including information about asanas, pranayama, chakras, kundalini, bandhas, kriyas, shakti, nadis and mudras. It was written by Swami Swatmarama in the 15th century CE.

Haripath: is a collection of twenty-eight abhangas (poems) revealed to the thirteenth-century Marathi Saint, Gnyaneswar.

Itihasas – meaning history. In Hindu religious context this term refers to the Mahabharata and the Ramayana.

Kamba Ramayanam (கம்ப இராமாயணம்): 12th century Tamil version of Ramayana, by the Tamil poet Kambar

Khaṇḍakhādyaka (meaning "edible bite; morsel of food") is an astronomical treatise written by Indian mathematician and astronomer Brahmagupta

Kirtan Ghosha (কীৰ্ত্তন) It a collection of poetical works, primarily composed by the medieval saint Srimanta Sankardev meant for community singing in the Ekasarana religion.

Kumārasambhava: epic poem about the birth of Kumara (Kārtikeya), the son of Shiva and Parvati, by classical Sanskrit author, playwright and dramatist Kālidāsa.

Lilavati: book on including maths and algebra written by Indian mathematician Bhāskara II

Malla Purana: An ancient text on Malla-yuddha, an ancient form of Indian combat wrestling, which describes techniques of wrestling, types of exercises etc.

Meghadūta: Poem by Classical Sanskrit author, playwright and dramatist Kālidāsa.

Mahatmyam: Hindu religious text, part of the Markandeya Purana

Naam Ghosa (Assamese: নামঘোষা) is a Vaishnavite scripture of verses in praise of Lord Krishna. This book was written by Madhabdev in Assamese in about .

Naalayira Divya Prabhandham (Tamil: நாலாயிர திவ்ய பிரபந்தம்) is a collection of 4,000 Tamil verses (Naalayira in Tamil means 'four thousand') composed before 8th century AD,[1] by the 12 Alvars, and was compiled in its present form by Nathamuni during the 9th – 10th centuries. The work is the beginning of the canonization of the 12 Vaishnava poet saints, and these hymns are still sung extensively even today. The works were lost before they were collected and organized in the form of an anthology by Nathamuni.

Natyashastra: Sanskrit treatise on the performing arts, attributed to ancient Indian theatrologist and musicologist sage Bharata Muni. It consists of 36 chapters with a cumulative total of 6000 poetic verses describing performance arts.

Purana (पुराण): Purana meaning "ancient" or "old" is the name of a genre (or a group of related genres) of Indian written literature (as distinct from oral literature). Its general themes are history, tradition and religion. It is usually written in the form of stories related by one person to another.

Periya Puranam (பெரியபுராணம்): The Periya Puranam (Tamil: பெரிய‌ புராண‌ம்), that is, the great puranam or epic, sometimes called Tiruttontarpuranam ("Tiru-Thondar-Puranam", the Purana of the Holy Devotees), is a Tamil poetic account depicting the legendary lives of the sixty-three Nayanars, the canonical poets of Tamil Shaivism. It was compiled during the 12th century by Sekkizhar. It provides evidence of trade with South Indian. The Periya Puranam is part of the corpus of Shaiva canonical works.

Ramcharitmanas (रामचरितमानस): An Awadhi rendering of Ramayana by 16th century saint and poet Tulsidas.

Raghuvaṃśa (रघुवंश): Sanskrit Mahakavya (epic poem) about the kings of the Raghu dynasty, by the most celebrated Sanskrit poet Kālidāsa

Samhita: one of the most important and first layer of Vedas. Also, some samhitas are independent.

Sahasranama – a book containing a list of names of Sri Mahavishnu

Sat Sandarbha—In the Sat-sandarbha, Jiva Goswami has systematically presented the philosophy of Chaitanya Mahaprabhu with complete scriptural evidences written by Jeeva goswami

Shakuntala (अभिज्ञानशाकुन्तलम्): Sanskrit play dramatizing the story of Shakuntala told in the epic Mahabharata, by the ancient Indian poet Kālidāsa

Shiva Sutras – a collection of seventy seven aphorisms that form the foundation of Shaivism.

Siddhānta Śiromani : It is the major treatise of Indian mathematician Bhāskara II.

Smriti – Hindu scriptures other than the Vedas (e.g. the Itihasas, the Puranas)

Sri Guru Charitra: Book based on the life story of Indian guru of Dattatreya tradition (sampradaya) Shri Narasimha Saraswati, Shri Saraswati Gangadhar

Sri Gurulilamrut: Book of Dattatreya Guru and his avatars Sripadvallabh, Shri Narasimha Saraswati and Swami Samarth.

Sri Navnath Bhaktisar: The "Navnath Bhaktisar" also known as the"Navnath pothi" narrates the Navnaths' births, their lives and deeds.

Śruti (श्रुति): A canon of Hindu scriptures. Shruti is believed to have no author; rather a divine recording of the "cosmic sounds of truth", heard by rishis.

Sūtra (सूत्र): Sūtra refers to an aphorism or a collection of such aphorisms in the form of a book or text. 'Sutras' form a school of Vedic study, related to and somewhat later than the Upanishads.

Swara yoga: An ancient science of pranic body rhythms. It explores how prana can be controlled through the breath.

Sukratniti: An ancient Shilpa Shastras on Murti or Vigraha making (icon design).

Tantras (तंत्र): The esoteric Hindu traditions of rituals and yoga. Tantra can be summarised as a family of voluntary rituals modeled on those of the Vedas, together with their attendant texts and lineages.

Thirumurai – an important Tamil twelve volumes compendium which consists of Ancient Tamil Saivite works.

Thiruvasagam –one of the most important Tamil Saivite scripture sung by the great saint 'Manikavasagar'. This work was written by God Siva himself.

Tirukovai – an important Tamil Saivite scripture sung by Manikkavacakar and again written by God Siva himself.

Thevaram – An important Tamil Saivite scripture and devotional poetry.

Thiruvilaiyadal Puranam – an important Tamil Saivite scripture written by Paranjyothi munivar which describes the 64 divine plays of God Siva in "Madurai" as "Sokkanadhar" (spouse of Goddess Meenakshi).

Tirukkural – an important Tamil scripture in Tamil Nadu written by Tamil poet and philosopher Thiruvalluvar.

Tirumantiram – an important Tamil Saivite work of religious poetry that written by last great siddha-saint Tirumular.

Thiruvarutpa – an important Tamil Saivite scripture written by last great siddha-saint Vallalar (Ramalinga Swamigal).

Thiruppugazh – an important Tamil Saivite scripture written by last great siddha-saint Arunagirinathar.

Ujjvala-nilamani (The Sapphire of Divine Love): This work exclusively explains the conception of madhurya-rasa ,it is considered to be a sequel to the Bhakti-rasamrta-sindhu by srila Rupa goswami

Upanishad (उपनिषद्): Part of the Hindu Śruti scriptures which primarily discuss meditation and philosophy, called the "scriptures par excellence" of Hinduism.

Upaveda: minor Vedas.

Upapurana: minor Puranas

Vasishtha Samhita: Yoga text, one of the first to describe non-seated hatha yoga asanas ascribed to the sage Vasishtha.

Veda (वेद): Vedas are texts without start and end, stated Swami Vivekananda, and they include "the accumulated treasury of spiritual laws discovered by different persons in different times."[18] Collectively refers to a corpus of ancient Indian religious literature that are considered by adherents of Hinduism to be Śruti (that which is heard).

Venvaroha: Mathematical and astrological work by Mādhava (c.1350 – c.1425) of Sangamagrāma the founder of the Kerala school of astronomy and mathematics.

Vedanga: limbs of the Veda.

Yoga Sutra (योग सूत्र): One of the six darshanas of Hindu or Vedic schools and, alongside the Bhagavad Gita and Hatha Yoga Pradipika, are a milestone in the history of Yoga, compiled sometime between 500 BCE and 400 CE by the sage Patanjali

Yoga Vasistha, the discourse of sage Vasistha to prince Rama. It is an important text of Yoga as well as Advaita Vedanta. The book consists of around thirty thousand slokas as well as numerous short stories and anecdotes.

Yoga Yajnavalkya (योगयाज्ञवल्क्य): a classical treatise on yoga traditionally attributed to sage Yajnavalkya.

Yuktibhāṣā also known as Gaṇitanyāyasaṅgraha (Compendium of Astronomical Rationale), is a major treatise on mathematics and astronomy, written by the Indian astronomer Jyesthadeva

The count can go on and on.. We can only list few but it is like a huge ocean of knowledge, literature and devotion, which has no end 🙏

[wisdombyvinayakbhatt]

Bagalamukhi~The Goddess Who Seizes the Tongue

In one of the legends behind the origin of Devi Bagalamukhi, a demon named Madana undertook austerities and won the boon of vak siddhi, according to which anything he said came about. He abused this boon by harassing innocent people. Enraged by his mischief, the gods

worshipped Bagalamukhi. She stopped the demon's rampage by taking hold

of his tongue and stilling his speech. Before she could kill him, however, he asked to be worshipped with her, and she relented, That is why he is depicted with her. She is almost always portrayed in this

act, holding a club in one hand, with which she is about to strike her enemy, and with the other hand pulling his tongue. In this myth, by stopping the demon's tongue, she exercises her peculiar power over

speech and her power to freeze, stun, or paralyze.

The pulling of the demon's tongue by Bagalamukhi is both unique and significant. Tongue, the organ of speech and taste, is often regarded as an organ of mischief, vanity and deceitfulness, concealing what is in the mind. The wrenching of the demon's tongue is therefore symbolic of the Goddess removing what is essentially a perpetrator of evil.

Her weapon also called Brahmāstra – one capable of massive destruction, is mystified in the form of the sthira bija called hlim. She is also revered through the Maya bija hrim and the Sthira Maya

bija hlrim. Although the mantras of Bagalamukhi are for creating

calmness and stalling all the internal chatter within the mind, the mantras are also used for subduing all types of enemies and keeping them at bay. She has the effect of bringing mass destruction to the enmity itself, as well inflicting irrecoverable damage to the enemies and crippling them.

From a spiritual perspective, one who cannot control their mind, cannot progress spiritually beyond a certain point. No matter how much knowledge we acquire or how much time we spend on worship and mantra japa, it would not take us beyond a point and the higher stages of spiritual pursuits remain a dream, unless we have mastered the art of keeping the mind calm and composed, thereby granting maximum focus on

our worship and adoration. It is here that Goddess Bagalamukhi plays an important role in the sadhaka’s journey, stilling his mind of all the unimportant chatter, and helping him focus on the ultimate goal.