The Pancha Brahama Upanishad belongs to the Krishna Yajur Veda.
Pancha Brahma Upanishad deals with the Five Aspects of Lord Shiva.
The Five Faces of Shiva.
Sadyojāta is associated with the western direction and represents Icchā Shaktī–will power. Sadyojāta is associated with Manomaya Kosha—the sheath covering the soul that consists of mind. Additionally, this face is associated with the fire element representing the fire of the mind and the fire of the body. This face is Shiva’s function as the creative force and is associated with Manipura chakra.
Vāmadeva is associated with the northern direction. This face of Shiva is associated with the shakti of strength and beauty as well as the goddess Maya. Vāmadeva is associated with the Vijῆānamaya Kosha. This face is the Citta rūpa, the form of the universal consciousness limited to the individual mind. Several traditions believe that mantra to Vāmadeva has considerable healing benefit. This is the preserving energy of Shiva, and is connected with the air element as well as the Ānahata Chakra.
Aghora is associated with the southern direction and jῆāna Shaktī–the power of knowledge; as well as the Buddhi rūpa meaning the form of the intellect. This face is associated with the Pranamaya Kosha, and represents the rejuvenating and dissolving qualities of Shiva as well as being connected with the water element and Svadishthana chakra.
Tatpurusha is the eastern face. This face represents the parātman or supreme soul behind the physical being. This form is Ānānda Shaktī, the power of bliss. Connected with the Annamaya kosha, tatpurusha in its higher manifestation is bliss; in the lower manifestation it is the concealing power of Shiva. This face is associated with the earth element, muladhara chakra and is considered beneficial for increasing focus.
Īshāna is the upper or skyward face. It is the Citta Shaktī or power of the individual consciousness to realize the universal consciousness. This form is associated with Akasha or ether, and the Vishuddha chakra. This is the total energy of Shiva encompassing all attributes of Shiva. This is the face of Shiva that is the revealing power and is associated with the Anandamaya kosha. F
Om. Next Paippalada addressed (Mahadeva) ‘What is That which came to exist at first’?
2. (He replied). Sadyojata. ‘What is that O Lord’, ? ‘Aghora’. What is that, O Lord? ‘Vamadeva’. What are those, O Lord? ‘Tatpurusha.’ What are these, O Lord? ‘Isana, the instructor of all the Vidyas.’
3. He is the Isana (ruler) of the past and the future and of all the gods.
4. All the Secrets, whatever they have with colors, divisions and energies, the Lord Mahesa gave out to him (Paippalada).
5. Adoration to Mahadeva, Maharudra.
6. O Sakala, hear from me, whatever are the secrets of secrets in the world (a teacher says to his pupil).
7. Sadyojata, which bestows all the desired objects, represents Earth, Pusha (the sun), Lakshmi, Brahma, Trivritsvara (sound), Rig Veda, Garhapatya fire, the mantras which have seven notes, yellow color, and Kriyasakti.
8. Aghora, which destroys all the multitude of sins, which pacifies evils, and which bestows all prosperities, represents water, the moon, Gauri, Yajurveda, cloud color, Sandrasvara, Dakshinagni, the mantras with fifty syllables, protection and Ichchasakti.
9. Vamadeva, which gives the great wisdom, represents Agni, Vidyakala, Samaveda, Svara with eight notes, Dhirasvara (majestic sound), Ahavantya fire, knowledge and dissolution energies, and white color mixed with darkness. He, whose brightness is equal to that of crores of suns, possesses full consciousness and is the leader of the three states (of consciousness). He distributes the fruits of all actions to men, who are in the three states of consciousness, and also bestows on them all the prosperities. He, whose mantra is Eight syllabled one, resides in the center of eight-petalled lotus (of the heart).
10. Tatpurusha is he, who possessed the air, the five fires, who is the leader of the mantra energies, and who has the fifty letters and their notes, and Atharvaveda. He is the head of crores of the Ganas (Elements) and whose body is the whole universe. His color is Red-which gives the desired objects. He is the panacea for all kinds of diseases, the cause of the creation, preservation and destruction &c., and the possessor of all the Saktis. He is above the three states of consciousness, the fourth (Turiya), and existence, consciousness and bliss himself, He is worshipped by Brahma, Vishnu and others, and the Supreme Father of all.
11. Isana should be known as the Supreme Ruler and the witness of the intelligence. He is the Ether unmanifested, and to be worshipped by the ‘Omkarasvara’. He is all the Devas, calm, and above the calmness, and beyond the ‘Svara’ (notes). He is the presiding deity of the letters ‘A’ and other Svaras, and whose body is the Ether itself. He is the cause of the five functions (creation &c.) in the great form of the five Brahmans (Sadyojata &c.). He remains (at the time of dissolution) involving the five Brahmans in himself, and also remains after absorbing all the manifestations of his own maya in himself. He shines by his own glory transcending the five Brahmans. He shines in himself in the past, present and future depending on none else.
12. All the Devas, do not realize him, bewildered by the maya of Sambhu, the Mahadeva, the Guru of the universe and the Cause of all the causes.
13. His form will not stand before any. He is the highest of the highest, the support of the universe, the person, by whom the universe is manifested and in whom it is involved. He is the Supreme Brahman, calm, he is the Supreme abode and I am that Brahman itself.
14. One should understand the five Supreme Brahmans, Sadyojata and others; whatever we see and hear all are the five Brahmans. These five are, as it were, the division of one Brahman. Thus understanding the one as five he reaches Isana (the fifth). The learned should absorb all, which are in the form of the five Brahmans, in his self and realize that ‘I am they’, and he reaches Brahman, becoming immortal. He who knows thus, becomes freed from the bondage; there is no doubt in this.
15. Sambhu is in the form of the five-syllabled mantra (Panchakshara). He is the Supreme Brahman. Knowing the Panchakshara as consisting from the letter ‘Na’ to ‘Ya’, one should repeat the mantra.
16. One should realize the universe as Panchakshara in the nature of the five Brahmans.
17. He, who studies this vidya of the five Brahmans with devotion, attaining the state of the five Brahmans, shines himself in five forms.
18. Thus Mahadeva, addressing Galava, the great Soul, blessing him and disappeared there.
19. By hearing which alone, the unheard things become heard, the unthought, O Sakala, and the unknown is known. Just as by knowing one lump of earth alone, O Gautama, all the Earth is known as the effect (pot &c.) is not separate from the cause (Mother Earth); just as by knowing one jewel alone, all other metals one known; and just as by knowing one nail parer only, all other iron made things are known, as they are not in nature different from their cause, so is the effect (the universe) not separate from its cause (Isvara). The effect becomes always eternal in the form of its cause. The saying as different is indeed false. The cause is only one, and he is not separate (from the effects) nor with both forms (separateness and non-separateness). The idea of separateness is false, as it is impossible to find out the cause of difference. Therefore the cause is only one, the eternal and second less. This second less cause is, surely the Pure Consciousness itself.
20. In this city of Brahman (Body) there is, O Sage, a small lotus like house. In the center of it, there is a subtle ether. He is Siva, Sat, Chit, and Ananda. He should be sought after by those desirous of Salvation. As He is residing in the heart as the witness of all, without differences, Siva is called ‘Hridaya’ (resider in the heart), the liberator from the Samsara.
Thus ends the upanishatTranslation by R.A Sastri.Citation.http://www.shaivam.org/english/sen-sd-panchabrahma-upanishad.htmPancha Brahma Upanishad Shiva with Five Faces The Pancha Brahama Upanishad belongs to the Krishna Yajur Veda. Pancha Brahma Upanishad deals with the Five Aspects of Lord Shiva.
In Hinduism Gods are bathed in a special Ritual called Abhishekam.
In general,Water, Milk are the materials used.
In the case of Shiva, Subramanya and Ganesha Vibhuthi are also used.
Bathing of Shiiva Linga,Thanjavur
For female Goddesses Kumkum is also used.
In Vaishanava Sampradaya, Turmeric powder Abhisheka is performed.
Tender Coconut water, Panchamruth, Flowers are used in many…
It gives me great pain to write this post.
Sri Devanathaswamy Temple at Tiruppadiripuliyur,Cuddalore is the center of the controversy.
The High Court of Madras has to make certain valid observations which should have been have known to the groups concerned.
This is a pictorial depiction of Thenkalai and Vadagalai Thiruman side by side with pointers to the differences. Thiruman is the caste…
Lord Vishnu ,from the Vedic stand point, is a form of Narayana,who is a manifestation of Purusha.
Vishnu is the Protestor, the word Vishnu is from the Sanskrit word ‘Jishnu’, that which sustains.
His forms are many ,so are His Avatars, numbering 10/12.
The Vishnu Sahasranama calls Him as,
‘Chaturmurthi,Chatur Bahu’, Chatur Vyuha, Chatur Gathi ‘four headed, with four arms, four manifestations, and four Goals.
I was curious to find out the reference as one normally sees Vishnu with One head and Four arms.
The first reference of Vishnu with Head appears in the Mahabharata.
Though I am unable to locate any temple associated with this form., there are Temples in Kashmir with this Icon.
If there is any temple or the Icon is known to some people, please send in the information.
The Four Heads represent ,
Varaha, the Boar Avatar,
and Kapila ,representing Ferociousness or Asura Bhava.
This is one interpretation.
My view is that as Sage Kapila, the Founder of Samkhya System of Indian Philosophy, is an Avatar of Vishnu, the fourth face may represent him.
Pancharatra system explains thus,
Vasudeva (Krishna), Samkarshana (Balarama), Pradyumna and Aniruddha – four vyuhas (manifestations) of Vishnu.
We know of the children of Lord Shiva and Parvati,Subrahmanya born of Shiva, Ganesha of Parvati.
Veeabhadra is also considered as the son of Lord Shiva.
But Lord Shiva and Parvati has a daughter as well, says The Padma Purana.
Lord Shiva being of Yogic disposition, goes off to Kailash often.
Feeling lonely Parvati prayed the Kalpa Vruksha for a companion and thus was born Ashoka Sunadri.
Hinduism accords priority to Nature.
There are Sukthas on the Earth, on Water,Fire,Cow and there are Mantras for the welfare of the animals too.
Here is the one on Agriculture.
क्षेत्रस्य पतिना वयं हितेनेव जयामसि ।
गामश्वं पोषयित्न्वा स नो मृळातीदृशे ॥१॥
Kssetrasya Patinaa Vayam Hitene[a-I]va Jayaamasi |
Gaam-Ashvam Possayitnvaa Sa No Mrllaatii-Drshe ||1||
1.1: We invoke the Lord of the Kshetra (i.e. Kshetrapati or Lord of the Field) by whose Grace indeed we Prosper,
1.2: May He through His Gracious Look increase our Cattle and Horses.
क्षेत्रस्य पते मधुमन्तमूर्मिं धेनुरिव पयो अस्मासु धुक्ष्व ।
मधुश्चुतं घृतमिव सुपूतमृतस्य नः पतयो मृळयन्तु ॥२॥
Kssetrasya Pate Madhumantam-Uurmim Dhenur-Iva Payo Asmaasu Dhukssva |
Madhush-Cutam Ghrtam-Iva Supuutam-Rtasya Nah Patayo Mrllayantu ||2||
2.1: O Lord of the Kshetra (Field), with the Sweet Waves of Mother Nature’s blessings, may you milk our Fields like the Milk of a Cow (i.e. yield abundant Harvest),
2.2: With the Sweetness of Rita (Mother Nature’s Divine Law confering bounty), which falls like Clarified Butter, may You shed your Grace on us.
मधुमतीरोषधीर्द्याव आपो मधुमन्नो भवत्वन्तरिक्षम् ।
क्षेत्रस्य पतिर्मधुमान्नो अस्त्वरिष्यन्तो अन्वेनं चरेम ॥३॥
Madhumatiir-Ossadhiir-Dyaava Aapo Madhuman-No Bhavatv[u]-Antarikssam |
Kssetrasya Patir-Madhumaan-No Astv[u]-Arissyanto Anvenam Carema ||3||
3.1: May the Plants be Sweet (i.e. filled with Nature’s Purity), may the Sky be Sweet (i.e. filled with Nature’s Purity), may the Waters be Sweet (i.e. filled with Nature’s Purity), and may the Space be Sweet (i.e. filled with Nature’s Purity) to us.
3.2: May the Lord of the Kshetra (Field) be Sweet to us, and may we be devoted Followers of Him (i.e. take recourse to Nature’s Bounty and Prosper).
शुनं वाहाः शुनं नरः शुनं कृषतु लाङ्गलम् ।
शुनं वरत्रा बध्यन्तां शुनमष्ट्रामुदिङ्गय ॥४॥
Shunam Vaahaah Shunam Narah Shunam Krssatu Laanggalam |
Shunam Varatraa Badhyantaam Shunam-Assttraam-Udinggaya ||4||
4.1: May the Oxen drawing the Plough bring Welfare and Prosperity to all, May the Farmer driving the Oxen bring Welfare and Prosperity to all, May the Plough making Furrows bring Welfare and Prosperity to all,
4.2: May the Strap binding the Plough bring Welfare and Prosperity to all, and May the Goad swinging towards the Oxen bring Welfare and Prosperity to all.
शुनासीराविमां वाचं जुषेथां यद्दिवि चक्रथुः पयः ।
तेनेमामुप सिञ्चतम् ॥५॥
Shunaa-Siira-Avi-Maam Vaacam Jussethaam Yad-Divi Cakrathuh Payah |
Tena-Imaam-Upa Sin.catam ||5||
5.1: May Shuna and Shira (deities of the Farmers) Who created Waters (i.e. Clouds) in the Sky be Pleased with our Prayers,
5.2: And by It (i.e. by the Clouds), (may they) sprinkle Waters (in our Fields as Rains).
अर्वाची सुभगे भव सीते वन्दामहे त्वा ।
यथा नः सुभगाससि यथा नः सुफलाससि ॥६॥
Arvaacii Subhage Bhava Siite Vandaamahe Tvaa |
Yathaa Nah Subhagaas-Asi Yathaa Nah Suphalaas-Asi ||6||
6.1: O Devi Sita, turn towards us and be Gracious, we Extol and Worship You, …
(This is Sita of Rig Veda which is much earlier than Ramayana)
6.2: … so that You become Favourable to us (by showering Your blessings), so that You become the source of abundant Harvest.
इन्द्रः सीतां नि गृह्णातु तां पूषानु यच्छतु ।
सा नः पयस्वती दुहामुत्तरामुत्तरां समाम् ॥७॥
Indrah Siitaam Ni Grhnnaatu Taam Puussaanu Yacchatu |
Saa Nah Payasvatii Duhaam-Uttaraam-Uttaraam Samaam ||7||
7.1: May Indra take hold of the Furrows (while we plough), and may Pushan sustain Her (i.e sustain the Furrows),
7.2: May She (i.e. Mother Earth) Who is full of Milk, yield us abundant Crops Year after Year.
शुनं नः फाला वि कृषन्तु भूमिं शुनं कीनाशा अभि यन्तु वाहैः ।
शुनं पर्जन्यो मधुना पयोभीः शुनासीरा शुनमस्मासु धत्तम् ॥८॥
Shunam Nah Phaalaa Vi Krssantu Bhuumim Shunam Kiinaashaa Abhi Yantu Vaahaih |
Shunam Parjanyo Madhunaa Payobhiih Shunaa-Siiraa Shunam-Asmaasu Dhattam ||8||
8.1: May the Ploughshare making Furrows on the Earth bring Welfare and Prosperity to all, May the Farmer driving the Oxen bring Welfare and Prosperity to all,
8.2: May Parjanya (the Rain God) by giving Sweet Rains (i.e. Pure Rain Waters) bring Welfare and Prosperity to all, and May Shuna and Shira bestow Welfare and Prosperity to all of us.
There comes a stage when the parents start complaining to their children about each other, instead of children complaining about siblings.
Either the wife or the husband complains to the daughter or son.
This happens when the parents cross fifty and children start earning or get married,whether the son stays with the parents or not.
Recently I had a call on this from a son, settled abroad,on this.
He was worried about this.
Each of the parents have complained about the other.
The Boy wanted to solve the issue
The Boy is over 35 and the parents in their sixties.
He told me he wanted to talk to them separately and set the things right.
He sought my advise.
My answer was to do nothing of the sort.
Any marital relationship is bound have disagreements.
One is dissatisfied with the other.
Matured ones know to leave the disagreements and proceed as if nothing has happened, provided the grouse is not about genuine harassment or involving adultery.
But as one grows old,th children grown up, the parents seek solace in their children.
They do not wish to let their affairs known to outside the family.
They need an out let to share their feelings.
That’s all and nothing more even though they may not admit it.
Talking to grown up children who are understanding enough reduces tension and gives a feeling that there is someone who listens to problems sympathetically and consoles.
What the children need to do is to listen to the issue or complaints as one would to a close friend and emphasize with them, with out making an adverse comment about the other parent.
Talk to them,console them and assure them that you shall talk to the other party and resolve.
But do not talk to the other party on this.
This approach, I have seen, has helped a lot of people.
These things shall pass in Life.
Most of the complications in Life arise out of the mistaken notion that all problems can be solved by active participation.
And undue importance given to regular natural incidents.
One should be mature enough to understand what a serious problem is.
Some of these quick fixes for imagined problems arise out of blindly following western thought s about solving problems.
In most cases the cure turns out worse than the disease.
The Mansusmriti,Hinduism, one of the Books on Code of Conduct covers a wide range of subjects, from Naminf the individual to even Toilet practices.
Toilet Rules, Manusmriti.
A Brahmana who desires energy must not look at a woman who applies collyrium to her eyes, has anointed or uncovered herself or brings forth a child.
Let him not eat, dressed with one garment only; let him not bathe naked; let him not void urine on a road, on ashes, or in a cow-pen.
Nor on ploughed land, in water, on an altar of bricks, on a mountain, on the ruins of a temple, nor ever on an ant-hill.
Nor in holes inhabited by living creatures, nor while he walks or stands, nor on reaching the bank of a river, nor on the top of a mountain.
Let him never void faeces or urine, facing the wind, or a fire, or looking towards a Brahmana, the sun, water, or cows.
He may ease himself, having covered the ground with sticks, clods, leaves, grass, and the like, restraining his speech, keeping himself pure, wrapping up his body, and covering his head.
Let him void faeces and urine, in the daytime turning to the north, at night turning towards the south, during the two twilights in the same position as by day.
In the shade or in darkness a Brahmana may, both by day and night, do it, assuming any position he pleases; likewise when his life is in danger.
The intellect of a man who voids urine against a fire, the sun, the moon, in water, against a Brahmana, a cow, or the wind, perishes.
Let him not blow a fire with his mouth; let him not look at a naked woman; let him not throw any impure substance into the fire, and let him not warm his feet at it.
Let him not place fire under a bed or the like; nor step over it, nor place it when he sleeps at the foot-end of his bed; let him not torment living creatures.
Let him not eat, nor travel, nor sleep during the twilight; let him not scratch the ground; let him not take off his garland.
Let him not throw urine or faeces into the water, nor saliva, nor clothes defiled by impure substances, nor any other impurity, nor blood, nor poisonous things.
Manusmṛti Chapter 4, verses 44-56
Far from his dwelling let him remove urine and ordure, far let him remove the water used for washing his feet, and far the remnants of food and the water from his bath.
Early in the morning only let him void faeces, decorate his body, bathe, clean his teeth, apply collyrium to his eyes, and worship the gods.
Manusmṛti Chapter 4, verses 151-152.
All those cavities of the body which lie above the navel are pure, but those which are below the navel are impure, as well as excretions that fall from the body.
Flies, drops of water, a shadow, a cow, a horse, the rays of the sun, dust, earth, the wind, and fire one must know to be pure to the touch.
In order to clean the organs by which urine and faeces are ejected, earth and water must be used, as they may be required, likewise in removing the remaining ones among twelve impurities of the body.
Oily exudation, semen, blood, the fatty substance of the brain, urine, faeces, the mucus of the nose, ear-wax, phlegm, tears, the rheum of the eyes, and sweat are the twelve impurities of human bodies.
He who desires to be pure must clean the penis by one application of earth and then water, the anus by applying earth and then water three times, the left hand alone by applying it ten times, and both hands by applying it seven times.
Such is the purification ordained for householders; it shall be double for students, treble for hermits, but quadruple for ascetics.
When he has voided urine or faeces, let him, after sipping water, sprinkle the cavities, likewise when he is going to recite the Veda, and always before he takes food.
Manusmṛti Chapter 4, verses 132-138
Srirangam,Tamil Nadu, is considered as the Bhooloka Vaikuntam, the Abode of Lord Vishnu and is the First Divya Desam of Sri Vaishnavas.
A Photo essay of Srirangam down the memory lane since 1868.
Vishnu, from the Vedic angle, is different from Purusha and Narayana.
While Purusha is the Cosmic form of Reality as explained in the Purusha Suktha,Narayana is he principle that governs the Universe setting the principles,
Nara Ayana, Path to be Followed by Humans.
There is another explanation that one who sleeps in the Water, Nara meaning Water.
Vishnu is different from Purusha and Narayana.
The term Vishnu is from Jishnu in Sanskrit,meaning one that suppots.
Vishnu is the Protector and His wife is Bhuma Devi, the Earth.
Vishnu was the One who has allowed King Bruthu to plough the Eart,.
Hence the name Prihvi for Earth.
Gaudiya Vaishnavam, there is a view that there are three aspects of Vishnus, or three Vishnus.
The Supreme God is Maha Vishnu.
This is represented by the Mahat Tatva of Sankhya.
Sankhya elaborates the Principles of Evolution, Starting from Mahat to Purusha, Prakriti,Ahamkaara,Three Gunas,Buddhi,Five Tanmatras, Five Elements,Five Organs of action, Five organs of Knowledge.
Ther form of Vishnu is Garbhodakaśāyī Vishnu.
This form is in the form of Creation of the Universe.
The third, Kṣīrodakaśāyī Vishnu, is diffused as the all-pervading Supersoul in all the universes in heart of every living being and is known as Paramātmā. He is present even within the atoms. Real object of meditation in Yoga is a Paramātmā. Anyone who knows them can be liberated from material entanglement..
The Three Vishnus Vishnu, from the Vedic angle, is different from Purusha and Narayana. While Purusha is the Cosmic form of Reality as explained in the Purusha Suktha,Narayana is he principle that governs the Universe setting the principles,