How to Control the Mind? The Five Dharmas

What is the obstacle to one-pointed meditation?

The answer is the unstill mind.

All problems are caused by the mind, by the desires arising in it. It is not easy to control the mind and keep it away effectively from desire. If we ask the mind to think of an object, it seems to obey us for a moment, but soon it takes its own course, wandering off. When someone speaks to us about meditation and tranquility, for a moment our mind will perhaps become still and we will be happy. But in a trice it will go astray and the calm we experienced for a few seconds will give place to un-quietness.

If we bid your mouth to keep shut, it obeys us for a brief moment. Similarly, if we close our eyes asking them not to see anything, they shut themselves off from the outside world for some moments. But try to tell our mind not to think of anything, it will not listen us.

The mind must be kept under control. Thinking and non-thinking must be governed by your will. Only then can we claim that it is under our control, that we are masters of our consciousness.

Lunatics are usually referred to as people with no control over their minds. In fact none of us has any control over the mind. A mad man keeps blabbering. But what about us? We let the mind go freely to keep blabbering inwardly.

Do you know what it means to have mental control? Suppose you are suffering from a severe pain. If you ask your mind not to feel the pain, it shall not feel it in obedience to you (that is you will not feel the pain). Even if a tiger comes face to face with us and growls, we will feel no fear if you ask your mind not to be afraid of the beast. Now we keep crying for no reason. If the mind is under control we will keep smiling even if there is cause for much sorrow. And under the gravest of provocations it will not be roused to anger and will remain calm.

First we must train our mind not to keep wandering. One way of doing it is to apply it to good activities. When oil falls in a steady flow, without spraying, it is called "tailadhara". The mind must be gathered together and made steady. It must be accustomed to think of noble and exalted objects like the Lord. Eventually, the very act of "thinking" will cease and we will dissolve in Isvara (God) to become Isvara.

Before we pass on, we must find a way to control the mind. Otherwise, we will be born again and we will be subject to the constant unquietness of the mind again. So we must use the opportunity of this birth itself to subdue the mind even while we are in the midst of so much that can rouse our desire or anger. A man who has succeeded in bridling his mind thus is called a "yukta" by the yogins. He is a "sukhin", one who truly experiences bliss, so says Sri Krishna.

You must not turn away from yoga thinking that it is meant only for people like the sages. Who needs medicine? The sick. We suffer from manovyadhi, mental sickness. So we must take the medicine that cures it.

There are two different ways of mastering the mind - the first is outward (bahiranga) and the second is inward (antaranga). We must have recourse to both. The Matha has a cartman and a cook. Their work is outward in nature. Then there are those who prepare the wicks of the lamps, gather flowers for the pooja-they are "inward" workers. Both types are needed for the functioning of the Matha. By employing both the outward and inward means, the mind must first be applied to good things one-pointedly and eventually led to a state in which it does not think of anything at all.

The ourward means consists, for example, of sandhyavandana, sacrifices, charity and so on.

The best inward means is meditation.

There are five inward (or antanranga) means to aid meditation. They are

1. ahimsa (non-violence),

2. satya (truthfullness),

3. asteyam (non-stealing),

4. saucha (cleanliness) and

5. indriya-nigraha (subduing the senses, if not obliterating them).

To practise ahimsa is to imbue the mind with love for all and not even think of harming others. Asteyam means not coveting other people's goods.

For satya, or truthfullness, to be complete one's entire being, including body, mind and speech, must be involved in its practise.

Saucha is hygiene, observing cleanliness by bathing, maintaining ritual purity, etc.

Indriya-nigraha implies limits placed on sensual enjoyment. "The eyes must not see certain things, the ears must not hear certain things and the mouth must not eat certain things" - restrictions with regard to what you can see, listen to, eat and do with your body.

The body is meant for sadhana, for Atmic discipline. The senses must be "fed" only to the extent necessary to keep the body alive.

These five dharmas are to be practised by all Hindus without any distinction of caste or community.

Haathon ke bhi aakhein hotin hain...abhyaas..: Yuvraaj Veem

Veem to Arjun..

Vinamrata se hin pragati ke maarg khulte hai : Acharya Dronacharya

Acharya Dronacharya to Duryodhan.

DARSHAN SHASTRA

There are six Darshan Shastras called the six schools of philosophy. They are:
(1) Poorv Mimansa by Sage Jaimini,
(2) Nyay by Sage Gautam,
(3) Vaisheshik by Sage Kanad,
(4) Sankhya by Bhagwan Kapil,
(5) Yog by Sage Patanjali, and
(6) Uttar Mimansa (Brahm Sutra) by Bhagwan Ved Vyas.

All the six Darshan Shastras are in sutra form.

Significance of the Darshan Shastras and their period.

The Vedic literature is so extensive that it is hard even for a Vedic genius to comprehend and remember the theme of all of them. So Sage Jaimini, who was the pupil of Ved Vyas, wrote the Poorv Mimansa Sutras to facilitate the correct understanding of the Vedas. Nyay and Vaisheshik Sutras describe the logical steps of how to determine the rights and the wrongs in terms of finding the absolute good for a person. Sankhya Sutras explain the extent of mayic creation and the Divinity beyond that. It tells that the entire mayic creation is worth discarding and only the Divinity is to be attained because that is the only source of Bliss. Yog Sutras then explain the practical process of heart purification which may qualify a person to experience the absolute Divine. Then the Brahm Sutra (Uttar Mimansa) reveals this secret that God is absolute Divinity and absolute Bliss, and He is Gracious. So, yearnfully remember Himand with His Grace experience His absolute Blissfulness forever. This is the general outline of all the six Darshan Shastras.

Brahm Sutra.

Brahm Sutra by Ved Vyas has four chapters and each chapter has four sections. It starts with,

defining the prerequisite which means that the Brahm Sutra is only for that person who is fully renounced and has a real deep desire to know God. Then it declares,

“The true liberation could only be attained by lovingly surrendering to Him.” Further it tells,

“God has unlimited and absolute virtues.”

In this way, from the very beginning, the Brahm Sutra in simple wordings reveals the true theme of the Upnishads, that God has His Divine personal form with all of His Divine virtues. The formless (nirakar) aspect of God cannot have Divine virtues as it is formless, and thus action-less and virtueless. Thus, the loving form of God is desirable; and because He is Gracious, kind, loving and all powerful, His Grace would eliminate the mayic bondage of any soul when (tannishthasya) he wholeheartedly engrosses his mind in His loving remembrance.

Brahm Sutra, at the end of the first chapter, describes the existing status of the universe and tells that the universe is not the manifestation of only maya as Sankhya Darshan says, it is also the embodiment of God. This sutra is the exact translation of the Upnishadic statement, This world is a representation of both: God and maya.

For a soul, who has a material mind, this world is only a manifestation of maya. But for a Divine Saint who has attained God realization (according to our scriptures) the whole world becomes the form of his God.

In the second chapter it details the existing form of a soul and says,. “The souls are unlimited in number and infinitesimal in form, and are (ansh) a fractional part of God.” God is absolute and unlimited and logically there cannot be fractions of the absolute. Although the word ansh means fraction, but it also means that all the souls are God-like Divine by nature, like a drop of water of the ocean is substantially the same as the ocean. Chaitanya Mahaprabhu clarifies this issue and says that God has a power called the ‘jeev shakti.’ All the souls are the part (ansh) of that.

In the third chapter, the Brahm Sutra further explains the situation of a soul which is under the bondage of maya and keeps on reincarnating in various forms of life. It also tells about the nirakar form of worship and the disciplines, and at the end it tells about the greatness of bhakti and says that, through bhakti a devotee easily receives the Grace of God.

In the fourth chapter, it mainly explains about the devotion and meditation, about the personal and impersonal (sakar, nirakar) forms of God, and the outcome of such practices. It also gives a detailed description about the gyanis and yogis who reach Brahm lok, the abode of Brahma, and out of them, some are liberated and some are not.

In the beginning of chapter four it tells that, a devotee should repeatedly try to remember the devotional teachings all the time, and do his regular devotions while, lovingly meditating upon the form of his beloved God. At the very end of the fourth chapter it tells that, the devotees doing bhakti to a personal form of God receive a very special unimaginable Divine gift and that is their experiential synonymity with God in His Divine abode. It means that the bhakt Saint, in the Divine abode of God, enjoys the same amount of Divine Bliss as his beloved God experiences. It is the absolute kindness of God that He makes an eternally maya- inflicted soul equally Blissful as Himself.

This is the Brahm Sutra in a nutshell. It represents the theme of the Upnishads which are the essence of the entire literature of the Vedic realm.

SMRITIS

Smritis.

Smritis* are the books of codes related to the social living. They describe what are the sins and the good deeds, define what penances, or what kind of fasting, or what kind of charity could redeem which sin, or what should be the punishment for a particular sin. They also describe what kind of rites and rituals a person is supposed to observe in the family, and what is the right conduct and right behavior for the people of various orders of life in the society, and so on. A lot of Sages and eternal Divine personalities have written Smriti books. Out of these Manu Smriti, Yagyavalkya Smriti and Parashar Smriti are important. Parashar Smriti is suitable for the people of kaliyug, but the other Smritis are suitable for other yugas. However, the last verse of Parashar Smriti says,

which means that a person who is desirous for celestial pleasures should study this. It means that it is not directly related to God realization.

* Eighteen Smritis: Manu, Brihaspati, Dakch, Gautam, Yam, Angira, Yogishwar, Pracheta, Shatatap, Parashar, Samvart, Ushna, Shankh, Likhit, Atri, Vishnu, Yagyavalkya and Harit.

Upsmritis: Narad, Pulah, Garg, Pulastya, Shaunak, Kratu, Baudhayan, Jatukarn, Vishwamitra, Pitamah, Jabali, Skand, Logakchi, Kashyap, Vyas, Sanatkumar, Janak, Vyaghra, Katyayan, Kapinjal, Apastamb, Kanad, Deval, Paithinasi, Gobhil, Vashishth, Bharadwaj, and more. Only some of them are available.

VEDAS, Upvedas and Vedangas.

There are four Vedas: Rigved, Yajurved, Samved and Atharvaved. According to the Muktikopnishad they had 21, 109, 1,000 and 50 branches, respectively, having a total of approximately 100,000 verses in their 1,180 branches. Nowadays only 20,379 verses in total are available. 10,552 verses of Rigved (arranged in 10 sections called mandal), 1,975 verses of Yajurved (in 40 chapters), 1,875 verses of Samved (in 21 chapters) and 5,977 verses of Atharvaved (in 20 chapters).

These verses are in the praise of celestial gods and goddesses and some of them are also for the Divine form of God. They are called mantra bhag or sanhita. Then there are the same number of branches (1,180) called the brahman, and the same number of branches (1,180) called the aranyak which have the same number of (1,180) Upnishads. This whole collection is called the Vedas.

The Upnishads have their own Divine character and they are directly related to God and show the path to God realization, whereas the sanhita and the brahman section of the Vedas are related to the attainment of the celestial luxuries. So, generally speaking the term Ved mainly refers to its mantra and brahman section and the Upnishads have their own Divine status.

Brahman and aranyak.

Brahman. The brahman section of the four Vedas are the explanatory part of the yagyas explaining in great detail as to which yagya should be performed in what manner. It gives every minute detail, whatever is needed by the priests. Every branch of the Ved had its own brahman which was 1,180. But, nowadays only a few are available, out of them, Aitareya, Shankhayan or Kaushitaki, Shatpath and Taittariya brahman are important .

Aranyak. Out of 1,180 aranyakas only a few full branches are available nowadays. But the Upnishads, which are the main section of the aranyakas, are available in quite a good number, about 200. The sanhita and the brahman part of the Vedas relate to the yagyas and Vedic rituals only along with the performance of general good karmas. Although they tell about the supreme God (like in Purush Sookt and Ishavasyopnishad, etc.), they never really emphasize on the worship to the supreme God.

Aranyakas start telling more about God and they prescribe some forms of worship to God. Their mode of worship relates to various forms and aspects of God and it is designed to be performed in a technical manner with some rituals. It is called the vaidhi bhakti, which means devotion to God in a strict formulative manner such as: how to sit, facing to which side, which part of the early morning is good for devotion, what mantra to repeat, what ritual to perform before and after the devotion, and so on. But the Upnishads which are the prime part of the aranyakas directly teach to renounce the worldly attachment and surrender to God to receive His Grace. So, Upnishads are called the gyan kand (the true knowledge) of the Vedas. If we consider in a voluminous manner, about 75% of the entire Vedas (sanhita, brahman and aranyak) relate to yagyas and rituals, 19% of it relates to the vaidhi bhakti, and only 6% of it relates to the gyan kand (the Upnishads).

The Upvedas.

There are four Upvedas (up means subsidiary). Arthved (science of sociology and economics) is related to Rigved; Dhanurved (science of defense and war and the making of its related appliances) is related to Yajurved; Gandharvaved (science of music, both singing and instrumental) is related to Samved; and Ayurved (the medical science) is related to Atharvaved. The first three are almost extinct, the fourth one, Ayurved, is still in existence but all of its books are not available. Our Sages wrote a number of books on the science of the preparation and the uses of herbs, roots, gems, metals and pearls etc., for all kinds of diseases but only some of them are available nowadays, although the basic theory of Ayurved is available in full.

The Vedangas.

There are six Vedangas (parts of the body of the Vedas): Vyakaran, Jyotish, Nirukt, Shikcha, Chand and Kalp Sutras.

Vyakaran (Sanskrit grammar).

The very ancient Sanskrit grammar books are all extinct. It is believed that there was a Mahesh grammar produced by God Shiv, and there was also an Ayndra grammar. Both are extinct. The grammar that we have now is Panini grammar. It has eight chapters so it is called Ashtadhyayi. It was directly Graced by God Shiv. There is a famous verse in this respect:

Once God Shiv, at the end of His Divine ecstatic dance induced by the enthrilling effects of Krishn love, played on His damru (the mini hand-drum which Shiv holds in His hand). Fourteen very distinct sounds came out of it. Sage Panini conceived them in his Divine mind. Thus, Graced by God Shiv, Panini, on the basis of those Divine sounds, re-established the science of Sanskrit grammar which already eternally existed. Those Divine sounds are:

There are total 52 letters (16 vowels and 36 consonants including nasals).

The last two vowels are called anusswar and visarg respectively; and the last three consonants are called sanyuktakchar which means two consonants joined together .

According to our needs we had two sets of grammar, one for the Vedas (sanhita part) and the other for the Puranas and for common use, because the formation of certain words and their phrasing is different in the Vedas as compared to the language of the Puranas. It is just the character of the Vedas, not any seniority or juniority in their reproduction because all the Vedas, the Upnishads and the Puranas were produced at the same time and are all eternally in the same form. Nowadays only very few sections of ancient Vedic grammar are available; the rest are extinct.

Panini’s grammar has 4,000 sutras (short sentences) and they are arranged and categorized in such an easy-to-understand way that it reflects the marvel of his presentation of the Sanskrit grammar. For the convenience of the scholars, he added dhatu path at the end of Ashtadhyayi which is the dictionary of the root words of the Sanskrit language. There are also unadi sutras at the end of Ashtadhyayi. These sutras describe the formation of the words of the Vedic sanhita which could be used along with the Nighantu and the Nirukt. Nighantu is the special dictionary of the words of the Vedic sanhita, and Nirukt is the main book that gives further detail of the words of the Vedas which is like a detailed dictionary of the Vedic words. Thus, even though the ancient Vedic grammars are not available, still, with the help of the unadi sutras of Ashtadhyayi and the Nirukt, the true meaning of the Vedic words could be understood. But if someone tries to draw the meaning of the Vedic mantras only on the basis of the Ashtadhyayi without using the unadi sutras and the Nirukt, he will get the incorrect meaning of the mantras and that’s what the European translators have done.

VEDIC SCRIPTURES DIAGRAM

UPNISHADS

Upanishad means receiving knowledge while sitting near the teacher. These are conversations between self realized souls and their students on the subject matter of Absolute truth. The philosophical aspects of all the important processes and practices of knowledge (known as vidyas) that are given in the Vedas are discussed in the Upanishads. Veda means knowledge and anta means end. Upanishads are known as Vedanta, end of knowledge.

The Upanishads philosophically establish the personal feature of the Absolute Truth as transcendental to material names, forms, qualities and actions. According to Muktika Upanisad, there are 108 Upanisads.

In brief, the philosophies of 5 prominent Upnishads are given below which can provide what is their content.

1. Ishopnishad.

This is the first one in the list of the Upnishads and is the 40th chapter of Shukl Yajurved (sanhita) so it has its own importance. It starts with the very first word Ishwar which means the Divine personality of God.

It has only 18 verses. In its first verse it gives a condensed philosophy of God and God realization which is the gist of the Upnishadic philosophy. It says,

“The entire universe (visual and non-visual) is filled, impregnated and enveloped with the omnipresence of the Divine personality of God. All kinds of wealth of the visual world with all of its fascinating luxuries is just an illusion that does not belong to anyone. So, don’t be attached to it.Holding the personal form of God in your mind all the time, and living a renounced life, pass on the days of your life whatever good or bad comes according to your destiny

This statement establishes the philosophy of karm yog which is detailed in the Gita. Ishopnishad in this verse specifically emphasizes on remembering the personal form of God and indicates to rely on His Grace.

2. Taittariya Upnishad.

It has three big chapters called Shikcha Valli, Brahmanand Valli and Bhrigu Valli with their subsections. It tells more about the creation of the universe. It says,

“From Him, first, the space came into being. Then, air, fire, water and earth, and then the vegetation came into being.” (2/1) “He thought of creating the universe, and the universe was created.” (2/6) “He Himself became the universe.” (2/7)

“From Whom the universe and all the souls emerge; due to Whom all the souls sustain their life; and in Whom they enter after the total dissolution of the universe; that One is knowable and attainable, and That is brahm.” (3/1) Taittariya Upnishad further says that that brahm is eternally personified which is His prime form and He Himself (sah) is the absolute Bliss and Divine love (rasah). A soul becomes Blissful only when he receives that Bliss. (2/7)

3. Shvetashvatar Upnishad.

It has six chapters and is one of the important Upnishads. It explains the definite characteristics of all the three: soul, maya and God; and also tells the definite procedure of God realization. It says,

God and the soul, both reside together in the heart of every being. Figuratively describing the human body as a tree, the Shvetashvatar Upnishad says, “Two birds, which are eternal friends, live on the same tree, whereas one bird (the soul) is enjoying eating the fruit (sensual pleasures) of that tree and the other one (God) is simply watching the first one.” (4/6) “That God is all-absolute by all means. He doesn’t have separate body, mind and soul configuration like human beings. You can say that His whole body is His soul and mind, or His body, mind and soul are all one. Nothing is equal to Him and nothing is more than Him; He is the ultimate supreme. He has many Divine powers, just like: knowledge (called chit tattva), almightiness, action (for example, the creation, maintenance and dissolution of the universe) and His most important personal power (swabhaviki) called yogmaya or ahladini shakti.” (6/8)

“Mayic creations which are deteriorative, and the souls enjoying (harah) the objects of maya, are both eternal. The one Who is above both and Who is the controller of both is supreme God. When a devotee lovingly engrosses his mind in Him and constantly remembers Him, only then his mayic bondage is broken.” (1/10) “Only after realizing Him a soul may cross the ocean of maya; there is no other way.” (3/8)

The last verse reveals the true secret of God realization. It says, “When a devotee has infallible love and devotion (bhaktih) for his beloved and Gracious God (Devah), and he is equally dedicated to his Spiritual Master (who is a God realized Saint), only then that soul (with the Grace of the Saint) perceives, conceives and understands the Divine secrets (and becomes God realized).” (6/23)

4. Tripadvibhushit Mahanarayanopnishad.

This is one of the important Upnishads revealing certain eminent issues that were mentioned in the first eleven of the 108 Upnishads, but not explained.

In the first chapter it tells that God has two forms: personal, Who has all the virtues, and impersonal, which never ever shows any virtues; and that both forms are omnipresent in the world . If someone questions: Which one is the main form? In the second chapter it tells that, without the personal form, the impersonal form cannot exist. So, personal form of God is the main form. This theme was already mentioned in Mundakopnishad, and Shvetashvatar Upnishad,which means that only by worshipping Him and by knowing Him the mayic bondage could be eliminated because nirakar brahm is established in the sakar brahm. This is also declared in the Gita. In the eighth chapter which is the last one, it says,

“Without bhakti, brahm gyan can never be attained. Thus a soul, leaving all other practices of heart purification, should firmly stick to the path of bhakti and establish his mind only in bhakti, only in bhakti, and only in bhakti, because through bhakti one can attain anything and everything in the Divine world.”

It means, “The eternal Vaikunth, the abode of Maha Vishnu, is the eternal form of unlimited Bliss that magnificently magnifies the Blissfulness of every part of Vaikunth where all the Devotee Saints of Bhagwan Vishnu go and live forever.” The procedure, as to how a liberated soul enters the Divine abode, is described as thus in its fifth chapter:

“After God realization, when the bhakt Saint is going to enter the Divine abode, his physical body is replaced with the Divine body which is substantially the Divine Bliss itself, exactly the same as of Maha Vishnu. With that Divine body he enters Vaikunth abode.” This theme was briefly mentioned in the Kathopnishad, , which means that the God realized Saint after crossing the field of maya enters (apnoti) the Divine abode of God. The term ‘abode of God Vishnu’ is a generalized term that means the Divine abode of any personal form of God, either Vishnu or Ram or Krishn.

5. Gopal Poorv Tapiniyopnishad.

The statement of Taittariyopnishad, “He is the absolute Bliss or He is the Bliss of Bliss,” is further explained in Gopal Poorv Tapiniyopnishad. The word ‘rasah’ means the Bliss of the Divine Bliss, or the Divine love. This Upnishad has two chapters. In the first chapter it says,

“(1) Krishn word means the absolute and eternal Bliss; He is supreme brahm. (2) He is the supreme God (parmam daivtam). (3) Govind Krishn Himself is the eternal life, knowledge and Bliss.”

In the second chapter it reveals the topmost secret of the Divine world and says,

“Thus, only Krishn is the supreme form of God. So, remember Him (dyayet), adore Him (bhajet) and (then with His Grace) experience His Divine love (raset).” The word rasah has come only for Krishn. It has never come for Vishnu or Shiv etc. in the Upnishads. This situation clearly indicates that Krishn is the ‘Bliss of the Bliss,’ whereas Vishnu, including all other almighty forms of God, are just the form of unlimited Bliss. Thus it is evident that the almighty forms of God (like Vishnu etc.) are established in the personality of Krishn in a self-submissive style. Just like the ‘Bliss of the Bliss’ is the source of the Bliss, or you can say that the Bliss is established in its source, ‘Bliss of the Bliss.’

Muktikopnishad states

Rigved, Yajurved, Samved and Atharvaved have 21, 109, 1,000 and 50 branches, respectively, having a total of approximately 100,000 verses . That is there are 1,180 Upanishads, related to 1,180 branches of the Vedas. Of these 1180 branches 108 Prominent Upanishads are

108 Upanishads

RIG-VEDA:
1. Aitareya Upanishad
2. Aksha-Malika Upanishad
3. Atma-Bodha Upanishad
4. Bahvricha Upanishad
5. Kaushitaki-Brahmana Upanishad
6. Mudgala Upanishad
7. Nada-Bindu Upanishad
8. Nirvana Upanishad
9. Saubhagya-Lakshmi Upanishad
10. Tripura Upanishad

SUKLA-YAJUR-VEDA:
11. Adhyatma Upanishad
12. Advaya-Taraka Upanishad
13. Bhikshuka Upanishad
14. Brihadaranyaka Upanishad
15. Hamsa Upanishad
16. Isavasya Upanishad
17. Jabala Upanishad
18. Mandala-Brahmana Upanishad
19. Mantrika Upanishad
20. Muktika Upanishad
21. Niralamba Upanishad
22. Paingala Upanishad
23. Paramahamsa Upanishad
24. Satyayaniya Upanishad
25. Subala Upanishad
26. Tara-Sara Upanishad
27. Trisikhi-Brahmana Upanishad
28. Turiyatita-Avadhuta Upanishad
29. Yajnavalkya Upanishad

KRISHNA-YAJUR -VEDA:
30. Akshi Upanishad
31. Amrita-Bindhu Upanishad
32. Amrita-Nada Upanishad
33. Avadhuta Upanishad
34. Brahma-Vidya Upanishad
35. Brahma Upanishad
36. Dakshinamurti Upanishad
37. Dhyana-Bindu Upanishad
38. Ekakshara Upanishad
39. Garbha Upanishad
40. Kaivalya Upanishad
41. Kalagni-Rudra Upanishad
42. Kali-Santarana Upanishad
43. Katha Upanishad
44. Katharudra Upanishad
45. Kshurika Upanishad
46. Maha-Narayana (or) Yajniki Upanishad
47. Pancha-Brahma Upanishad
48. Pranagnihotra Upanishad
49. Rudra-Hridaya Upanishad
50. Sarasvati-Rahasya Upanishad
51. Sariraka Upanishad
52. Sarva-Sara Upanishad
53. Skanda Upanishad
54. Suka-Rahasya Upanishad
55. Svetasvatara Upanishad
56. Taittiriya Upanishad
57. Tejo-Bindu Upanishad
58. Varaha Upanishad
59. Yoga-Kundalini Upanishad
60. Yoga-Sikha Upanishad
61. Yoga-Tattva Upanishad

SAMA-VEDA:
62. Aruni Upanishad
63. Avyakta Upanishad
64. Chandogya Upanishad
65. Darsana Upanishad
66. Jabali Upanishad
67. Kena Upanishad
68. Kundika Upanishad
69. Maha Upanishad
70. Maitrayani Upanishad
71. Maitreya Upanishad
72. Rudraksha-Jabala Upanishad
73. Sannyasa Upanishad
74. Savitri Upanishad
75. Vajrasuchika Upanishad
76. Vasudeva Upanishad
77. Yoga-Chudamani Upanishad

ATHARVA-VEDA:
78. Annapurna Upanishad
79. Atharvasikha Upanishad
80. Atharvasiras Upanishad
81. Atma Upanishad
82. Bhasma-Jabala Upanishad
83. Bhavana Upanishad
84. Brihad-Jabala Upanishad
85. Dattatreya Upanishad
86. Devi Upanishad
87. Ganapati Upanishad
88. Garuda Upanishad
89. Gopala-Tapaniya Upanishad
90. Hayagriva Upanishad
91. Krishna Upanishad
92. Maha-Vakya Upanishad
93. Mandukya Upanishad
94. Mundaka Upanishad
95. Narada-Parivrajaka Upanishad
96. Nrisimha-Tapaniya Upanishad
97. Para-Brahma Upanishad
98. Paramahamsa-Parivrajaka Upanishad
99. Pasupata-Brahmana Upanishad
100. Prasna Upanishad
101. Rama-Rahasya Upanishad
102. Rama-Tapaniya Upanishad
103. Sandilya Upanishad
104. Sarabha Upanishad
105. Sita Upanishad
106. Surya Upanishad
107. Tripadvibhuti-Mahanarayana Upanishad
108. Tripura-Tapini Upanishad

The 5th Veda

"The Vedas and Puranas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else. The Absolute Truth is ultimately realized as the Absolute Personality of Godhead with absolute controlling power. As such, the Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation."

Srila Vyasadeva, in kindness to the fallen conditioned souls, supplemented the Vedas with the Puranas, which easily explain the Vedic truths in a way that all people can understand. The Puranas relate the Vedic teachings to historical facts and events that explain the teachings of the Rg, Sama, Atharva and Yajur Vedas. The Puranas, along with Chandogya Upanisad and the Mahabharata, are often referred to as the fifth Veda.

The Itihasas are puranic literatures describing historical events and pastimes of a single hero, or a group or lineage. For example, the Ramayana describes the pastimes of Sri Ramacandra, and the Mahabharata describes the pastimes of the Pandavas in the Kurus lineage. The Bhagavad-gita is part of the epic Mahabharata, and instructs that one surrender all other activities and engage fully in devotional service to Lord Krsna. Similarly, the Ramayana teaches surrender to the lotus feet of Lord Sri Ramacandra.

Another category of puranic literatures is the Kavyas, which are dramatic poetical presentations of historical events from the Itihasas and Puranas. The Raghuvamsa, Meghaduta, and Sakuntala are example of famous Kavyas.

Srimad Bhagavatam

Srimad Bhagavatam

Bhagavata Purana, also called Srimad-Bhagavatam, is the jewel of the Puranas. Srimad-Bhagavatam is one of the most prominent texts accepted by Acaryas in the Gaudiya Vaisnava sampradaya. The Bhagavatam provides histories of the prominent Visnu avataras and the lives of the Supreme Lord's great devotees. It provides the essence of Krsna conscious philosophy.

"Brahmaji said to Narada, "Whatever I have spoken to you about the Bhagavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord."

"This Vedanta Sutra was compiled by Srila Vyasadeva and by the advice of His Spiritual master Srila Narada--Vyasadeva wrote a commentation of the Vedanta Sutra by compiling Srimad-Bhagavatam. So Srimad-Bhagavatam is the last gift of Srila Vyasadeva to represent an authorized commentation of the Vedanta Sutra and Lord Caitanya's mission is to preach this cult in every corner of the world in order to make the people really happy. This Vedanta Sutra is now mishandled in India by unauthorized persons of different camps and as such the people are being misguided. Newly sprung up national enthusiasm of the Indian leaders, Industrialists and plan makers, has no time neither desire to understand the message of Vedanta Sutra or even the Bhagavad-gita. You cannot do acts of humanity without proper guidance. The Vedanta Sutra is the proper guidance because the sastra "Athata Bramajijnasa" is the beginning of an inquiry in the essence of our different engagements."

"Lord Brahma is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original Bhagavatam in four verses. These were Brahma's questions: (1) What are the forms of the Lord both in matter and in transcendence? (2) How are the different energies of the Lord working? (3) How does the Lord play with His different energies? (4) How may Brahma be instructed to discharge the duty entrusted to Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahma that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord. The Lord says that Brahma may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself. By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood. The mental speculators can reach up to the standard of impersonal Brahman realization, but, factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom."

PURANS

The 18 Primary Puranas

There are 18 primary Puranas, 18 upa-puranas, and numerous minor Puranas. The primary Puranas describe these five subjects: sarga (creation), pratisarga (recreation), vamsa (history of the sages), manvantara (periods of Manu), and vamsanucarita (geneology of kings).

Lord Visnu is the predominating Deity of the following six Puranas:

Bhagavata Purana has 18,000 verses, and is a jewel of the Vedas, providing all instruction on the science of self-realization.

Visnu Purana has 23,000 verses, including stories of various devotees, a description of varnasrama, the six angas of the Veda, a description of the age of Kali, a description of Sveta Varaha Kalpa, and Visnu dharmotara.

Naradiya Purana has 25,000 verses, and contains a synopsis of the complete philosophy. It describes Jagannatha Puri, Dwaraka, Badrinatha, and other holy sites.

Padma Purana has 55,000 verses, and contains the glory of Srimad-Bhagavatam, and stories of Rama, Jagannatha, Matsya, Ekadasi, Bhrgu, and others.

Garuda Purana has 19,000 verses, and discuss the subject of Bhagavad-gita, reincarnation, visnu-sahaasra-nama, and a description of Tarsya Kalpa.

Varaha Purana has 24,000 verses, and describes the different vratas and Lord Visnu's glories.

Lord Brahma is the predominating Deity of the following six Puranas:

Brahmanda Purana has 12,000 verses, and describes the vedangas and the Adi Kalpa.

Brahmavaivarta Purana has 18,000 verses, and describes the glories and pastimes of Sri Sri Radha-Krsna.

Markandeya Purana ahs 9,000 verses, and tells the stories of Rama and Krsna.

Bhavisya Purana has 14,500 verses, and describes the glories of devotional service to Sri Krsna, along with the prediction of Lord Caitanya.

Vamana Purana contains 10,000 verses, and tells the story of Lord Trivikrama.

Brahma Purana has 10,000 verses, and describes the teachings of Lord Brahma to Daksa.

Lord Siva is the predominating Deity of the following six Puranas:

Matsya Purana has 14,000 verses, and describes the Vamana and Varaha Kalpas, and temple construction.

Kurma Purana has 17,000 verses, and describes the conversation between Krsna and the Sun-god, Dhanvantari, and the Laksmi Kalpa.

Linga Purana has 10,000 verses, and describes the glories of Lord Nrsmhadeva, the stories of Janardhana and Ambarisa, and the glories of Gayatri.

Siva Purana has 24,000 verses, divided into six samhitas. It was recited by Vedavyasa’s disciple Romaharshana.

Skanda Purana has 81,000 verses, and describes the slaughter of the demon Tarakdsura by Skanda (Subrahmanya). Skanda Purana is very similar to the Kumarasambhava of Kalidasa.

Agni Purana has 15,400 verses, and describes Salagrama and the Isana Kalpa.

Purusha and Prakriti

The concept of Purusha cannot be understood in independence as it is always related to Prakrti. Purusa is spirit and Prakrti is matter and the union of these two factors results in the visible world. Before creation Purusha and Prakrti lay merged as the Supreme Energy (God in common terms) without separate existence. But when the desire for creation was aroused, this Supreme Spirit divided itself into Prakrti and Purusa. The right half becomes ‘Purusa’ and the left half ‘Prakrti’.

Purusha is the male aspect and Prakrti is the female aspect.

There are some schools of thought which consider the Supreme Truth to be Purusha, which sets in action the creation.

HINDUISM means Sanatan Dharma

Many people find it difficult to understand Hinduism because of the numerous deities, scriptures and schools of thought. The difficulty is primarily due to the popular concept of God – that there is a God sitting somewhere up in the heavens and controlling the happenings on earth. In fact majority of Hindus too believe in a ‘God sitting above’ but the sole difference that a Hindu can choose a personal God or Gods from the numerous deities in the Hindu pantheon who are all the representative of the Supreme Being – Brahman.

Hinduism, the real name Sanatana Dharma, should be understood step by step. The confusion arises when people directly jumps into the various schools of thought and scriptures or by forming an opinion by standing in the outskirts.

• There is only one Supreme Truth called by different names. It is present in all animate and inanimate. All birth and death are the result of this Supreme Truth. We are born into this state of Supreme Bliss.
• But soon this Supreme Bliss is replaced by various schools of thoughts primarily due to society, family and education. Every Hindu begins by praying to a personal god or gods or goddess or goddesses. There is a goddess for learning, there is a god of wealth etc etc. Each individual’s personal god is a symbol of his/her highest ideals.

The whole confusion exists in this level. The numerous gods and goddesses exist in this step. The various schools of thoughts, numerous rituals, scriptures, the caste system, mythology, incarnations, festivals, prayers, debates, astrology, shlokas exist in this level. Most people in this level are fortune seekers – who want to lead a good life on the earth with the help of God. So they propitiate a personal god, they bribe the god and so on to see miracles happen in their life. The three important sects in Hindu religion – the Vaishnava (Vishnu), Shaivism (Shiva) and Shakti (Mother Goddess) is also found in this level.

Even majority of Hindus do not realize the concept of Brahman in this level. The personal god becomes the sole refuge for many. But the scriptures like the Bhagavad Gita and Upanishads constantly remind people to think beyond and to find answers to questions like Who am I? or Why do I suffer? Very few find time to find answers or even dare to enter the next domain.

• The next level begins with contemplation. Some people reach at this level by questioning the very existence of God. Others by trying to find answers to questions like Who am I?

In this level the person realizes that I and God are one and therefore he studies more and more about Brahman. In this level he reads the scriptures, looks out for a Guru, and follows the teachings of ancient seers and modern day gurus. Most seekers in this level are students – they read and try to find answers.

A person in this level will frequently go back to the previous level. Because it is difficult to understand Brahman or that there is only one reality. Some cannot accept the fact that God is not going to help him in finding wealth and provide comforts or perform miracles.

• There are few souls who will get into the next level. They realize that there is only Brahman – I and Body will drop.
  

They will become silent or sing praises of the numerous gods or concentrate on a single personal God. Reaching this level is very difficult. But very few return back from this level. They like solitude life or become wandering monks. They find the true meaning of ‘Thou Art That’ or everything is Brahman. There is no death or birth but mere transformation. But even in this level to a small degree the Brahman remains outside.

• The next level is the return to the first level of Supreme Bliss.
  

Nothing to write, nothing to talk because there is no SECOND. No Birth. No Death.

Please note that graphs and thoughts are my personal opinion and a reflection of what I have learned so far. The graphs contains more information if you can contemplate.

Importance of Chanting of Mantras and Prayers in Hinduism

Chanting of a simple mantra or prayer is considered one of the easiest ways to worship God in Hinduism. The prayer can be Om or Om Namah Shivaya or Om Namo Narayanaya or any of the numerous other simple Hindu prayers. It is said in the Puranas that chanting of mantras is the best way to approach God in Kali Yuga and attain Moksha. It is believed that self realization, tapas, Dhyanam etc., are tough to practice for human beings living in Kali Yuga (the present age).

In the Satya Yuga, Dhyanam was the easiest way to approach God. The human mind was not polluted in Satya Yuga and therefore he/she was able to climb the ladder of self realization easily.

In the Treta Yuga, Yajna and Yagams were seen as the methods of worship.

In the Dwapara Yuga, pujas and rituals were seen as the best modes or worship.

In the Kali Yuga, chanting of mantras and prayers is considered to be the ideal method to attain self realization. This is because the age of Kali is an age of inauspiciousness. Mind will be easily attracted to pleasures, which lasts only for few seconds. There will always be a craving for pleasures. There will be no control of desire. Non fulfillment of desire leads to anger and destruction. People will not be able to concentrate in the Kali Yuga.

Sage Narada who realized the traps and tribulations in Kali Yuga asked Brahma for a solution to escape from the problems and worries in the Kali Yuga.

Brahma advised Sage Narada that chanting of mantras and prayers is the only solution to escape from the evils in Kali Yuga.

There are no rules or time to chant the simple mantras. A person can chant it whenever he/she wants to. The chanting of a particular mantra helps a person to identify with the Supreme Truth.

Just close the eyes and chant ‘OM’ in mind.

Gayatri Mantra

What it is ?

The Gayatri (Vedic prayer to illuminate the intellect) is the universal prayer enshrined in the Vedas (Divine Knowledge), the most ancient scriptures of man. It is addressed to the Immanent and Transcendent Divine, which has been given the name 'Savitha', meaning 'that from which all this is born.' Also known as Annapurna, the Mother, the sustaining Force that animates all life.

The Gayatri is considered as Vedasara --"the essence of the Vedas." Veda means knowledge, and this prayer fosters and sharpens the knowledge-yielding faculty. As a matter of fact, the four mahavakyas or 'core-declarations' enshrined in the four Vedas are implied in this Gayatri mantra.

What it consists of?
The Gayatri may be considered as having three parts: (1) praise, (2) meditation, and (3) prayer. First the Divine is praised, then It is meditated upon in reverence, and finally an appeal is made to the Divine to awaken and strengthen the intellect, the discriminating faculty of man.

The first nine words of the mantra
Om-Bhur-Bhuvas-Suvah-Thath-Savithur-Varenyam-Bhargo-Dhevasya-- represent the attributes of the Divine.

Dheemahi pertains to dhyana (meditation).

Dheyo yo nah Prachodayath is the prayer to the Lord.


When you should say the Gayatri?

Chant it when you bathe as well as before every meal, when you wake from sleep, and when you go to bed. And also repeat santhi thrice at the end, for that repetition will give santhi or peace to three entities in you --body, mind, and soul.
The Gayatri mantra has to be recited three times a day: in the morning at sunrise, at noon, and at sunset. These are called "sandhya kalam" --the time of coming together of night and day, of morning and evening, and of day and night.
Time, like man, has three qualities: sathwa, rajas, and thamas (poised or pure or serenity, passion, and inertia). The day is divided into three parts:
* 4am to 8am and 4pm to 8pm have the sathwic (equanimous) quality;
* 8am to 4pm are rajasic (passionate);
* 8pm and 4am are tamasic (inaction).
The eight hours from 8pm to 4am are used mainly for sleep. The eight hours of the day (from 8am to 4pm) are employed by all beings, including animals and birds, in the discharge of their day to day duties and are regarded as rajasic (active pursuit). When the four sathwic hours of the morning are used for engaging oneself in good actions like worship, virtuous deeds, and keeping good company, one is sure to raise oneself from the human to the Divine level.
It is during the sathwic period (4am to 8am and 4pm to 8pm) that the Gayatri mantra should be recited.

What to think when you are saying the Gayatri ?
In the practice of the Gayatri mantra, one should realise that everything is within one and thereby develop confidence in the Self.

THE 12 LAWS OF KARMA

THE GREAT LAW
As you sow, so shall you reap.
This is also known as the Law of Cause and Effect.
Whatever we put out in the Universe
is what comes back to us.
If what we want is Happiness, Peace, Friendship, Love...
Then we should BE Happy, Peaceful, Loving, a Friend.



THE LAW OF CREATION
Life doesn't just HAPPEN, it requires our participation.
We are one with the Universe both inside and out.
Whatever surrounds us gives us clues to our inner state.
BE and DO yourself...
what you what to have in your Life.




THE LAW OF HUMILITY
What you refuse to accept, will continue for you.
If what we see is an enemy, or someone with a character trait that we find to be negative,
then we ourselves are not focused on a higher level of existence.




THE LAW OF GROWTH
Wherever you go, there you are.
For us to GROW in Spirit it is we who must change and not the people, places or things around us.
The only given we have in our lives is OURSELVES
and that is the only factor we have control over.
When we change who and what we are within our heart
our life changes too.




THE LAW OF RESPONSIBILITY
Whenever there is something wrong,
there is something wrong in me.
We mirror what surrounds us
and what surrounds us mirrors us
We must take responsibility what is in our life.




THE LAW OF CONNECTION
Even if something we do seems inconsequential,
it is very important that it gets done
as everything in the Universe is connected.
Each step leads to the next step and so forth and so on.
Someone must do the initial work to get a job done.
Neither the first step nor the last
are of greater significance
They were both needed to accomplish the task.
Past, Present, Future
They are all connected...




THE LAW OF FOCUS
You can't think of two things at the same time.
When our focus is on Spiritual Values it is impossible for us to have lower thoughts such as greed or anger.




THE LAW OF GIVING AND HOSPITALITY
If you believe something to be true,
then sometime in your life
you will be called upon to demonstrate that truth.
Here is where we put what we SAY
that we have learned
into PRACTICE.




THE LAW OF HERE AND NOW
Looking back to examine what was,
prevents us from being totally in the HERE AND NOW.
Old thoughts, old patterns of behavior, old dreams...
Prevent us from having new ones.




THE LAW OF CHANGE
History repeats itself until
we learn the lessons that we need
to change our path.




THE LAW OF PATIENCE AND REWARD
All Rewards require initial toil.
Rewards of lasting value
require patient and persistent toil.
True Joy follows doing what we're suppose to be doing and waiting for the Reward to come in it's on time.




THE LAW OF SIGNIFICANCE AND INSPIRATION
You get back from something whatever
you've put into it
The Value of something is a direct result of
the energy and intent that is put into it.
Every personal contribution
is also a contribution to the Whole
Lack luster Contributions have no impact on the Whole
or work to diminish it.
Loving Contributions Lift Up and Inspire the Whole

Mrityunjaya (Bija) mantra : महा मृत्युंजय मंत्र

ॐ त्रियम्बकं यजामहे, सुगन्धिं पुष्टिवर्धनं
उर्वारुकमिव बन्धनान् मृत्योर्मोक्षिय मामृतात्

OM triyambakam yajāmahe sugandhim pushTivardhanam,
urvārukamiva bandhanān mrrityormokshiya māmrritāt.

Om Tryambakam Yajamahe

Sugandhim Pushthi Vardhanam

UrvaRukamiva Bandhanat

Mrytyor Muksheeya Mamritat ||


Mrityunjaya (Bija) mantra

The Bija mantra is given by Kahola Rishi; The mantra is in Gayatri channdah; The mantra devata (deity) is Sri Mrityunjaya (form of Shiva). This mantra is to be used for meditation and at all times for protection from all evils.


Introduction

There are many mantra for warding off evils like death and other suffering given in the sacred literature of the Hindu's. These mantra are of various types but the Mrityunjaya mantra has been extolled in sacred literature as being the best. This mantra is addressed to Lord Shiva and is taught in the Rig Veda (7 mandala 59 Chapter) as well as the Yajur Veda (3-60) showing that it is a Sruti having been received by Maharishi Vasistha, the Kula Guru of Bhagavan Sri Ramachandra.

This Maha-mrityunjaya mantra is from the Rig-Veda (7th Book or Mandala, 59 Chapter) and needs initiation for attaining siddhi. Anybody can recite this mantra and attain good health, release from bondage and other problems. This is the greatest panacea for all evils and can be recited at any time like any other Maha-mantra.

Rishi-adi Nyasa

The preparatory rites should be learnt from any book on Karma-kanda (pooja method). However we give the simplest method of reciting this mantra to overcome the greatest of evils. Nyasa is the method of protecting the self by placing the parts of the mantra on five body parts. These body parts are the crucial centers for the spiritual energy.

* Rishi (Guru/teacher of the mantra) - siras (head). In this case the Rishi is Maharishi Vasistha.
* Channdah (meter, which is technically very specific for each mantra) - mukha (mouth). This vedic mantra is in Anusthub channdah. This is a meter having four pada (feet) of 8 phonemes each making the entire Anusthub metre as composed of 32 (8 x 4 = 32) syllables. It maybe noted that any change in the metre shall cause a distortion in the channdah and the mantra vibration shall be ruined.
* Devata (the deity of the mantra) - hridaya (heart). In this case the devata is Lord Shiva addressed as "Sri Mrityunjaya Tryambakeswara devata", the Jyotirlinga.
* Bija (the seed syllable that created the mantra and contains the mantra within itself, like the seed that creates the tree) - Liinga (sexual organ). There are some opinion on this, but the most appropriate one is given by Kahola Rishi as "haum".
* Shakti (the physical power of the mantra like the mother) - pada (feet). It is the giver of gati or direction. In this case the shakti is Devi Amriteswari, addressed as 'hriim'.

Sukracharya's Penance & teaching

The Mahamrityunjaya mantra was taught by Lord Shiva to Sukracharya the preceptor of the demons after he succeeded in the impossible test of hanging upside down from a tree for twenty years (Vimsottari dasa period) with smoke blowing into him from a fire lit beneath. Even Brihaspati was shocked at the prospect of such a terrible penance and calmly settled to observe Sukracharya accept the challenge of Indra and succeed.

Tapaswi Yoga definition: Since Sukracharya (Venus in astrology) passed the penance he was glorified as the Tapaswi Raja (the king of the spiritual discipline and penance). The definition of Tapaswi Yoga comes from this penance as Saturn (punishment, hard toil), Ketu (smoke blown into the nose and other forms of self inflicted torture) and Venus (desire and its renunciation) must come together to define the personal ability of the Tapaswi.

After the penance Lord Shiva taught the Mahamrityunjaya mantra to Sukracharya, who under very compelling circumstances had to teach this to the son of Brihaspati and that is how the devas also got the mantra. This mantra was given (sruti) to Vasistha Maharishi for the welfare of this world. The mantra and explanation given by Sukracharya to Rishi Dadhicha when the latter's body was cut and thrown by Raja Kshuva is recorded in the Shiva Purana.

Sukracharya said "O! Dadhicha, I pray to Lord Shiva and give you the upadesa (advise/wisdom/teaching) of the highest Maha Mrityunjaya mantra." The mantra is in Anusthub Channdah and accordingly, is divided into four padas composed of eight syllables each.

Sukracharya said "The first pada is "Om Tryambakam Yajamahe"and means - we worship or sing the praise of Lord Trayambaka. Tryambaka is the name of Lord Shiva as the father of the three worlds - bhu, bhuva and svarga lokas. He is the father and lord of the three mandala's - Surya, Soma and Agni mandala. He is Maheswara, the lord of the three Guna's - Satva, Rajas and Tamas. He is the Sadashiva, the teacher of the three tatvas - Atma tatva, Vidya tatva and Shiva tatva. He is the father (cause and source) of the three energies (agni) - Aavahaniya, Garhapatya and Dakshinagni. He is the father of all physical creation through the three murti bhuta - Prithvi (solid), Jala (liquid) and Tejas or agni (energy). He is the lord of the three heavens created by the dominance of the three Gunas - Rajas (Brahma), Satva (Vishnu) and Tamas (Shiva). Know Him to be the nirakara (formless) Sadashiva as He is above this physical mode and is their Maheswara. This is the first foot of the mantra (composed of eight syllables)."

"The second pada of the mantra," continued Sukracharya, "is "Sugandhim Pushthi Vardhanam". Sugandhim refers to the fragrance of the flower that spreads in all directions, and in a similar way Shiva is present in the entire creation, both animate and inanimate. In all the bhutas (modes of existence), in the three Gunas (nature of creation as being Satva, Rajas or Tamas), in the ten indriyas (five gyana-indriyas or senses and five karma-indriyas or organs of action), in all the devas (33 devas are the source of all illumination and enlightenment) and the ganas (hosts of demi-gods), Shiva exists and pervades as the illumine atma (soul) and is their essence. Pustivardhanam is now being explained. That inward dwelling spirit (atman), the Purusha Shiva is the real sustainer of Prakriti (and not vice-versa as all people perceive). Starting with the mahatatva (primordial state of matter/energy) to the individual parts of creation, the entire sustenance of the physically created beings (both animate and inanimate) is done by the imperishable Purusha. You, I, Brahma, Vishnu, the Munis and even Indra & devas are maintained/sustained (by the atma and that is Him). Since the Purusha (atma - Shiva) is the granter of sustenance to prakriti (body/nature), he is 'Pusti-vardhana'."

Having explained the first two pada of the mantra, Sukracharya continued to explain the remaining two pada. He said " the next two pada (consisting of sixteen syllables) is "UrvaRukamiva Bandhanat Mrytyor Muksheeya Mamritat"meaning - Prabhu! just as the ripe cucumber is severed from the bondage of the creeper, in the same manner may we be delivered from death for the sake of immortality (moksha). Rudra deva is like amrita (nectar of immortality). Those who worship Him with good karma, penance and repentance, meditation, contemplation, prayer or praise, will surely renewed life and vigor. The strength of truth force (in this mantra) is such that Lord Shiva shall definitely free the worshipper from the bondage of death because Shiva alone is the giver of bondage and moksha.

This is the Mritasanjivani mantra and has the power to give back life and rescue from death and great evils. You should adore Lord Shiva and recite this mantra. Water sanctified with this mantra should be drunk all the time. [note: It is well known that the rudraksha bead is placed in a glass of water after being held in the palm during the recitation of the mantra. this water is drunk during the day.]

Oblations in the sacrificial fire with this mantra is very purifying. Now I shall teach the dhyana for the mantra." Saying so, Sukracharya started reciting the shlokas for meditating on Lord Shiva.


Understanding the Maha Mrityunjaya Mantra

* It is important to understand the meaning of the words as this makes the repetition meaningful and brings forth the results.
* OM is not spelt out in the Rig-Veda, but has to be added to the beginning of all Mantras as given in an earlier Mantra of the Rig-Veda addressed to Ganapati. This Mantra is given in the prayer page of my Book "Maharishi Jaimini's Upadesa Sutra".
* TRYAMBAKKAM refers to the Three eyes of Lord Shiva. 'Trya' means 'Three' and 'Ambakam' means eyes. These three eyes or sources of enlightenment are the Trimurti or three primary deities, namely Brahma, Vishnu and Shiva and the three 'AMBA' (also meaning Mother or Shakti' are Saraswati, Lakshmi and Gouri. Thus in this word, we are referring to God as Omniscient (Brahma), Omnipresent (Vishnu) and Omnipotent (Shiva). This is the wisdom of Brihaspati and is referred to as Sri Duttatreya having three heads of Brahma, Vishnu and Shiva.
* YAJAMAHE means, "We sing Thy praise".
* SUGANDHIM refers to His fragrance (of knowledge, presence and strength i.e. three aspects) as being the best and always spreading around. Fragrance refers to the joy that we get on knowing, seeing or feeling His virtuous deeds.
* PUSTIVARDHANAM: Pooshan refers to Him as the sustainer of this world and in this manner, He is the Father (Pater) of all. Pooshan is also the inner impeller of all knowledge and is thus Savitur or the Sun and also symbolizes Brahma the Omniscient Creator. In this manner He is also the Father (Genitor) of all.
* URVAAROKAMEVA: 'URVA' means "VISHAL" or big and powerful or deadly. 'AAROOKAM' means 'Disease'. Thus URVAROOKA means deadly and overpowering diseases. (The CUCUMBER interpretation given in various places is also correct for the word URVAROOKAM). The diseases are also of three kinds caused by the influence (in the negative) of the three Guna's and are ignorance (Avidya etc), falsehood (Asat etc as even though Vishnu is everywhere, we fail to perceive Him and are guided by our sight and other senses) and weaknesses (Shadripu etc. a constraint of this physical body and Shiva is all powerful).
* BANDANAAN means bound down. Thus read with URVAROOKAMEVA, it means 'I am bound down by deadly and overpowering diseases'.
* MRITYORMOOKSHEYA means to deliver us from death (both premature death in this Physical world and from the neverending cycle of deaths due to re-birth) for the sake of Mokshya (Nirvana or final emancipation from re-birth).
* MAAMRITAAT means 'please give me some Amritam (life rejuvinating nectar). Read with the previous word, it means that we are praying for some 'Amrit' to get out of the death inflicting diseases as well as the cycle of re-birth.

Garuda Purana : Various Purificatory Samskaras

Excerpts from the Garuda Purana, a dialogue between Lord Visnu and Garuda, His transcendental carrier. While describing the significance of various consecrations (samskaras), Lord Vishnu told Shiva that the union of man's sperm and woman's ovum results into the birth of a child. This union along with the whole process of the foetus getting transformed into a baby is a lengthy affair during which it imbibes numerous impurities. Samskaras (consecrations) purify one from all these impurities.

Lord Vishnu said, 'The mankind has been categorized into four prominent castes -- Brahmin, Kshatriya, Vaishya and Shudra. The former three castes are also known as 'dwijas' (twice born. The solemnization of a consecration named Yagyopavit is believed to be their second birth.) Only they are entitled to get consecrated into this particular ceremony. Right from his birth till he takes his last breath, a dwija has to undergo various consecrations.'

Giving the names of some prominent consecration ceremonies that a dwija has to go through, Lord Vishnu said: 'Garbhadhan Samskara is performed at the time of conception. The scriptures have clearly stated about the best time for a woman to conceive -- twelve days after her menstruation has started, beginning from the fifth day, as the first four days are not considered auspicious for this purpose.

Punsavan samskara is performed in the third month after conception, while Seemantonayan samskara is performed in the sixth or eighth month after conception. After the birth of a child the consecration named Jaat karma is performed, while Naam karan samskara is performed on the eleventh day after his birth, whereby the newborn baby is given a name. Nishkraman samskara is performed in the fourth month and Annaprashan samskara in the sixth month. The consecration named Chudamani samskara can be performed either in the first, third or fifth year of the child.'

Upanayana Samskara

Dwelling at length on the appropriate way of performing Upanayana samskara (the sacred thread ceremony) rituals, Lord Vishnu said: 'A Brahmin child should get consecrated with the sacred thread in his eighth year while a Kshatriya child's consecration should be performed when he has attained the age of eleven. Upanayana samskara of a Vaishya child should be performed in his twelfth year.

A dwija, whose Upanayana samskara has been performed must face southwards while relieving himself in the night whereas during daytime, he should face northward. Subsequently, he should purify himself by properly washing his urinary organ with mud (soap) and water. He should also wash his hands and feet. The purification is believed to be incomplete until and unless the rituals of aachman (ritualistic rinsing of the mouth) have been performed. Next morning, after having a bath, he should do pranayam and chant the sacred Gayatri mantra facing east. In the evening he should chant Gayatri mantra facing south. After this the ritual of Bhikshatan is performed, whereby he seeks alms and donates everything that he gets to his Guru as a mark of respect to him.

This particular ritual is symbolic and emphasizes the absolute necessity of subduing one's ego before acquiring knowledge from his Guru. A celibate is supposed to wear nothing but a deerskin and a waist band made of long reeds on his person with a sacred thread hanging across his shoulder and carry a stick in his hand. The celibate whose Upanayana samskara has been performed should stay at his Guru's hermitage till he completes his education. It is also his duty to collect food grains from the neighbourhood to meet the food requirement of all the people living in the hermitage. A Brahmin celibate should chant Bhavati bhiksham dehi while seeking alms whereas a Kshatriya celibate should chant the same mantra with a slight modification, Bhiksham bhavati dehi. Similarly, a Vaishya celibate should chant Bhiksham dehi bhavati while seeking alms.'

Keshant Samskara

After finishing his education, the celibate should shave his beard and moustache for the first time. Strict guidelines have been laid down for each caste with respect to this particular consecration. A Brahmin should get consecrated with this ritual in his sixteenth year, while a Kshatriya should get it performed in his twenty-second year. Similarly, a Vaishya should get consecrated with this ritual in his twenty-fourth year. The above mentioned age limits are also the maximum before which respective castes are supposed to get consecrated with the sacred thread ceremony, failing which he becomes a religious outcaste.

Grihasta Ashram

His education being complete, now is the time for him to enter the life of a householder. But, before leaving the hermitage he should pay dakshina as a mark of gratitude to his Guru for all the knowledge he has imparted to him. With the permission of his Guru, he should then marry a girl who is beautiful, younger than him and belonging to a different gotra. Although the best option for him is to marry a woman belonging to his own caste, he is allowed to marry outside his caste provided the woman hails from a caste inferior to him, but under no circumstances should he marry a woman belonging to a superior caste.

Copulation Prohibited on Certain Days

An ideal wife is one who obeys the commands of her husband without any inhibition. According to the scriptures, the best time for a married couple to copulate is after the woman has had her menstruation, especially till sixteen days after her periods have commenced are considered best for this purpose. But, there are also certain days on which making sexual contacts is prohibited: the first four days after her periods have started, and Ashtami, Chaturdashi, Amavasya and Purnima are few such days. If the above given rules are followed, then a couple can beget worthy sons possessing good qualities.

Purification of Different Articles

Describing the methods of purifying different articles, Lord Vishnu reflected on the instructions which sage Yagyavalkya had once given to other sages in this regard: 'Substances like gold, silver, conch, vegetables, rope, leather articles, etc. become pure once they are washed with water. In the same way, utensils made of wood or animal's horn become pure after they have been chiseled. Utensils used in yagya become pure after they have been rubbed with mud and then washed with water. Washing woolen and silken clothes with tepid water or cow-urine make them pure.

Land is purified if it is coated with cow-dung. Copper vessels, articles made of lead and Tin vessels become pure if cleaned with a solution of alkali, acid and then washed with water. Iron and bronze vessels become pure if cleaned with ash and water. The followings are believed to be pure: sun-light, fire, cow, horse, earth, air, dew-drops, food grains up for sale in the market, etc. A man should perform aachaman in the following circumstances: after his bath, after drinking water, after sneezing, after waking up from sleep, after having food, after having a walk on a dusty path, after changing clothes, etc.


Brief Description of Shraddha Rituals

Describing the proper way of performing Shraddha rituals, sage Yagyavalkya told the assembled sages: 'A performer of Shraddha rituals should invite able Brahmins and offer them seats of Kusha grass. First of all an invocation is made to Vishvedeva by chanting a mantra in his praise, an action which is followed by scattering grains of barley in the vessels kept in front of the Deity's idol. Subsequently, some water and a small quantity of barley is taken in a small vessel, which is then handed over to the Brahmins along with other articles such as ghee lamp, garland, incense, etc. There are specific mantras for this particular ritual. After that he should offer seats of Kusha grass to all his ancestors one by one beginning, from the left hand side and subsequently moving on to the right hand side. All the ancestors are then invoked with specific mantras.

The scriptures allow the use of sesame seeds in place of barley if the latter is unavailable. These sesame seeds should be kept in an ardhya patra and placed to the left side of each pitras (ancestors) in an inverted position. While performing havan he should make offerings of ghee and other articles in the havan kunda. Finally, Brahmins are fed, after which the performer of Shraddha rituals offers Pindadaan in the name of his ancestors. After that he helps all the Brahmins perform aachaman and gives donations to them.

The idol of Vishvedeva is immersed in a nearby river or pond and the inverted pots are put back in the normal position. Finally, all the Brahmins are seen off with respect. Shraddha rituals performed in the above mentioned way immensely satisfy the ancestors and help them attain to heaven.