vagatu

Hattutaley kempaagi aaruthaley kappagi iruvavana sakhana sutana odeyana... patniyum kaddoidavana sahodarana priyeyu ee sabheyoLagaavrisidal..

Yaaru embodu heLu nodoNa :)

Hathuthale Kempagi aruthale kappagi irruvavanu “BENKI”
Avana Sakha “Vaayu”
Avana Sutha “ Hanumantha”
...Hanumanthana Odeya “Sri Rama”
“Sri Ramana Pathni “Seethe”
Avalanna Kaddoyidavanu “Ravana”
Avanaa thamma “ Kumbakarna”
Avana Priye “Nidre”
"nidre" sabheyannu aavarisidalu…  i.e. everyone slept in the assembly :)

eethaniga vasudevanu

Done by: Rajeev Ramachandra on Kannadiga forum on Facebook.

Kanaka dasa poems are little tough to decode as the meanings are hidden with riddles. This style of poems are called Shardoola vikreeditha in Sanskrit..


In the poem various aspects of Krishna are identified ..


Eetha-neega Vasudevano

...
Eetha Neega Vasudevano e samstha lokadodeya..

Daasagolidu Teraneri Teji Pididu Nadisidathaa.



Daasa is Arjuna,,

Avanige Olidu…

Teraneri -- Andare Rathavannu (chariot) hathi

Teji -- (Horse) Pididu Nadisidatha..



Here Krishna is identified as the charioteer of Arjuna…



In the next paragraph,, Krishna’s deeds in Mahabharata are identified, but by connecting various relationships of Mahabharata characters…



dhanu-Jeyaalida annana ayyana, pithana mundhe Kouravendrana anujeyalidavan shirva katharisuthaa, anujeyalidavana Benki muttadanthe kaaydaa,,

rukmana anujeyaalidavana murthee yannu nodiro.

eethaneega vaasudevano.---



Dha-- Means Rakshasha, Anuje- means Sister (anu means together, Je means huttidavaru),, Dhanuje means Rakshasi,,, in terms of Mahabharatha story Dhanuje is the Hidambe

Dhanujeyaalidavanu means husband of Dhanuje which is Bheema husband of Hidambe,,,



Annana;; Bheemana anna... Yudhistira..

ayyana : thande (father) Yudhistirana thande Yama (Kunti and Maadri had six children, each through blessing of one god)



Pithana : Yama's father ie Surya (SUN),

DHanujeyaalidannana ayyana, pithana means SUN :)



Kouravendrana : Duryodhana

Anuje : Sister of Duryodhana i.e Dhushyale

aalidavanu: her husband ie Jayadratha...

Kouravendrana anuje yalidvana Shirava Kathirusuthaa



Krishna ensured Jaydratha was killed in Mahabharath before SUN Set, i.e the meaning of the entire line dhanu-Jeyaalida annana ayyana, pithana mundhe Kouravendrana anujeyalidavan shirva katharisuthaa



Anujeyalidavana Benki muttandane kaaydaa,,



Krishna's sister is Subhadre, and her husband is Arjuna, ie the meaning of Anujeyaalidavana,

Benki muttadanthe kaaydaa, if Jayadratha was not killed before Sunset, Arjuna would have entered a pyre of fire. That was his vow to avenge the death of his son abhimanyu...



Rukmana anujayaalidavana Moorati yannu nodiro,, Rukma is brother of Rukmini, Rukmini’s Husband is Krishna,, Rukmana Anujeyaalidvana (krishna) avana sundara vaada Moorti (idol) annu nodiro

Para 2



Krooranada Paniphabaana : Panipa means Snake, baana means arrow, Paniphabaana means Sarpasthra..



Tarunija,,, Taruni means Surya, Ja means huttidavanu means Sooryana varaprasaadadinda huttidavanu andare Karna..

...


Nireekshisi aaga : sariyada samayakke kaadu (waited for the right time)

Veeranejjeya essuge: With lot of power and strength the sarpasthra was thrown at Arjuna with his bow by Karna..

Bappudannu eekshisi; Seeing the powerful arrow approaching…

Dharuniya : Dharuni andare bhoomi, earth

PadadaLouki: Krishna pressed the earth with his foot, due to which the entire chariot carrying arjuna went couple of inches down, which ensured the arrow missed the neck and hit the crown of Arjuna and thus saved his life.

Charanabhajaka Narana : Charana means feet (of lord Krishna) bhajaka : Poojisuvavanu; andare Krishnana paada pooje maaduva manushya (Nara) andare Arjuna,,

Kaayda: Krishna arjunannanu Karnana krooravada sarpaasthradinda kaapaadida

Bharakarthanaada deva eetha Nodiro : Shrusti, Sthithi, Layadalli Sthithiyanna dhaarane maadida deva ivanu



Para 3



Vyomakesha: Vyoma andare Akasha, Kesha andare Koodalu, Aakashada thumba koodalu haradi Gangeyannu hididavanu Shiva, Vyomakesha andre Shiva, avanu iravu jaaga North –East andare Eeshaanya, (kailasa parvatha is in NE direction of India)



Aa dese ( andre aa dikkininalli) Praagjyothishapura anno oorithu (narakasurana ooru). Narakaasurana maga Bhagadattha alliyaa Raja. Avana hatthira supratheeka annuva aane itthu.



Vyomakeshanibbadesaye a mahamahime yulla samaja (aane) vannu eri (aneya mele kothidda bhagadatta),,

Shakti (naarayaanasthra) vannu Bheemana mele prayoga maaduthane. Narayaana aasthra kke sharanagathi onde daaari. Addare Bheema kopadinda Shakti yannu eddurusokke hogguthane,



Avaaaga Krishna premadinda thana “ERAVANNODDI” eddeyannu oddi, narayana-asthra narayananalle seri shanthavagi, DINGARIGANA KAAYADA (bhakti thumbida sevaka) andare BHeemannau kaapadida


SAARVABHOUMA BHADAADIKESHAVANNA NODIRO aadikeshava is ankita naama of Kanakadasa poems.



There are 3 more similar stanzas which I am not going to describe. These are the only three paragraphs which was used in the movie by Rajkumar and beautifully sung by PB Srinivas.

Anonymous Quote

When u can't laugh on the same joke again & again, then why do u keep crying over the same thing over and over again (Anonymous) :)


A wise man once sat in the audience & cracked a joke.
All laughed like crazy. After a moment he cracked the same joke again and a little less people laughed this time.
He cracked the same joke again & again, When there was no laughter in the crowd,
he smiled and said

"When u can't laugh on the same joke again & again, then why do u keep crying over the same thing over and over again.

-------------

Money is nothing more than a piece of paper until you decide to spend it :)

Angas of SarNagati - Anukulasya Sankalpah

In the Hari-bhakti- vilasa (11.417), Sanatana Gosvami describes six symptoms of a surrendered soul:

anukulyasya sankalpah pratikulyasya varjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatih

"The six divisions of surrender are: accepting those things favorable to
devotional service, rejecting unfavorable things, the conviction that Krsna will
give protection, accepting the Lord as one's guardian or master, full self-
surrender, and humility." Narada will gradually explain these principles of
devotion in the remaining sutras

The whole point is that the bhakta does what Krishna likes. In the Hari-bhakti- vilasa (11.417), Sanatana Gosvami describes six symptoms of a surrendered soul, and each of them involves humility before the Lord:

anukulyasya sankalpah pratikulyasya varjanam
rakshishyatiti visvaso goptritve varanam tatha
atma-nikshepa-karpanye shad-vidha saranagatih

"The six aspects of full surrender to Krishna are (1) accepting things favorable for devotional service, (2) rejecting things unfavorable for devotional service, (3) believing firmly in the Lord's protection, (4) feeling exclusively dependent on the mercy of the Lord for one's maintenance, (5) having no interest separate from that of the Lord, and (6) always feeling meek and humble before the Lord."

What is Diksha?

This post is taken from http://www.kamakotimandali.com/srividya/diksha.html


Diksha Prakasha

What is Diksha?

divyaj~nAnaM yato dadyAt kuryAt pApasya saMkShayam |
tasmADDIkSheti sA proktA munibhistantravedibhiH || [Rudra Yamala]

The letter 'di' indicates attainment of the divine knowledge. The letter 'kSha' denotes destruction of the accrued sins. The process which accomplishes these is called 'dIkShA'.

dadAti yasmAdiha divyabhavaM mAyamale karma cha saMkshiNoti |
sarvaM chaturvargaphalaM cha yasmAt tasmAttu dIkShetyabhidhanamasyAH ||

'Da' indicates the attainment of Shiva Bhava and 'Ksha' the dissolution of mAyA, malatraya and karma. Such a process which grants dharma, artha, kAma and mokSha is called 'dIkShA'.

A pot in a darkroom, invisible due to darkness, becomes visible when a lamp is lit. Similarly, the Atman, hidden by the cover of mAyA, becomes visible through the light of mantra. Jiva realizes his Shivatva by the merit of Diksha.

tamaH parivR^ite gehe ghaTo dIpena dR^ishyate |
evaM mAyAvR^ito hyAtmA manunA gocharIkR^itaH |
dIkShAviddhastathA hyAtmA shivatvaM labhate dhruvam || [Siddhanta Sangraha]

dIyate jnanavijnAnaM kShIyante pAparAshayaH |
tena dIkSheti hi proktA prAptA chet sadgurormukhAt || [Meru Tantra]

Importance of Diksha

Irrespective of one's varNa or Ashrama, the need for dIkShA for spiritual advancement is declared in the shAstras.

dikShAmUlaM japaM sarvaM dIkShAmUlam paraM tapaH |
dIkShAmAshritya nivasedyatrakutrAshrame vasan || [Suta Samhita]

Without dIksha from a Sadguru, one does not get Mantra Siddhi or attain realization. One who dies without obtaining Diksha from a qualfiied Guru attains a hell called raurava.

devi dIkShAvihinasya na siddhirna sadgatiH |
tasmAtsarvaprayatnena guruNA dIkShito bhavet |
adIkShito.api maraNe rauravaM narakaM vrajet || [Shakti Yamala]

The ill effects of reciting mantras picked from books is described in various scriptures. He accrues great sin that cannot be cleared even in a million births.

kalpe dR^iShTvA tu mantraM vai yo gr^ihNAti narAdhamaH |
manvantarasahasreShu niShkR^itirnaiva vidyate || [Kadi Mata]

pustake likhitAnmantrAnAlokya prajapanti ye |
brahmahatyAsamaM teShAM pAtakaM parikIrtitam || [Badabanala Tantra]

This instruction is of special relevance in the current days where people pick mantras from books or web pages and begin recitation. There are procedures described in the Shastras to pick mantras from Tantras by choosing Devi/Mahadeva as Guru but is only an Apaddharma. That cannot be considered as a universal rule. Moreover, one who has studied the shAstras and has the necessary power of discrimination alone can undertake such a practice. These days, when most ward off the need for traditional learning and resort of crash courses or counter every shAstra pramANa with hollow statements such 'Devi knows best! She wanted me to recite the mantra and hence she made me find it', it becomes even more important to understand the pre-conditions for mantra grahaNa. Devotion is an aspect of upAsanA but not upAsanA itself. Moreover, pure devotion is not a commonality in Kali Yuga. Also, adhikAra or qualification for upAsanA comes only through Diksha.

By indulging in such prohibited activities, instead of Siddhi, the aspirant will face great harm.

pustake likhito mantro yena sundari japyate |
na tasya jayate siddhiH hanireva pade pade || [Brhad Badabanala Tantra]

Without Diksha, one is not eligible to perform Japa and Archana.

syAdvedAdhyayane shUdro nAdhikArI yathA bhavet |
tathaivAdIkShitasyApi nAdhikAraH kuleshwari || [Kularnava Tantra]

japo devArchanavidhiH kAryo dIkShAnvitairnaraiH || [Hamsa Maheshwara]

The deities do not accept Japa and Puja performed by a non-initiate. upAsanA performed without Diksha is fruitless. A non-initiate is considered equal to an animal.

adIkShitArchanaM devA na gR^ihNanti kadAchana |
karmAkhilaM vR^ithA yasmAt tasmAdadIkShitaH pashuH || [Rudra Yamala]

The futility of performing upAsanA i.e. Japa and pUjA without dIksha is described by comparing such an act to sowing a seed in stone.

adIkShitA ye kurvanti japapUjAdikAH kriyAH |
na bhavettu phalaM teShAM shilAyAmuptabIjavat || [Yogini Tantra]

A sinner who exists on earth without dIkShA from Sadguru remains delusional and suffers in hell after death. As dIkShA is the gateway to Atma jnana, without it, there is no means for liberation for a jIva.

atha dIkShAvihIno yo vartate bhuvi pApabhuk |
mohAndhakAre narake garte patati duHkhitaH || [Dattatreya Yamala]

Some claim that worship offered with devotion is accepted by the Gods and try to discredit the need for Diksha. This claim is refuted by the scriptures. Even if one offers thousands of upachArAs to the Lord with devotion, this cannot result in liberation. Only when upAsanA is done after Diksha from Sadguru, pAshaShTaka is severed, malatraya is destroyed and jIva attains Shivatva.

upachArasahasraistu yojitAM bhaktisaMyutAm |
adIkShitA.archanAM devA na gR^ihNanti kadAchana || [Uddamareshwara Tantra]

Some indulge in worldly affairs with the thought, 'If Diksha has to happen, it will happen automatically. I do not need to do anything'. This claim is refuted again by the shAstras. An aspirant should prepare himself for Diksha by sincerely performing karmas ordained by manvAdi shAstras and by sincere prayers offered without the
contamination of desires to the lotus feet of Sri Paramba. Thus, by meritorious acts, one should earn divine grace which eventually materializes as Diksha from Sadguru.

dIkShAhInasya deveshi pashoH kutsitajanmanaH |
papaugho.antikamAyAti puNyaM dUraM palayate |
tasmAdyatnena dIkShaiShA grAhyo kR^itibhiruttamA || [Rudra Yamala]

Some disregard tAntrikI dIkShA as being inferior to vaidikI dIkShA and consider the same to be suitable for the demons. This ignorant claim is refuted both by the multitude of pramANas describing Agama prAshastya in Kali Yuga and by the Lord in Bhagavata.

VaidikastAntriko mishra iti me trividho makhaH |
trayANAmIpsitenaiva vidhinA mAm samarchayet || [Bhagavata Ekadasha Skandha]

However, not all Tantras are pramANas for those belonging to the first three varNas. It is said that Lord Mahavishnu taught pAncharAtra, bhAgavata [not to be confused with bhAgavata purANa] and vaikhAnasa were taught for the sake of those brAhmaNas who had fallen from the path of Sanatana Dharma. It is only for such that these paths were taught as a means to gradually ascend to the path of Sruti.

pAncharAtraM bhagavataM tantraM vaikhAnasAbhidham |
vedabhraShTAn samuddishya kamalApatiruktavAn || [Samba Purana]

Types of Diksha

Diksha is of four main types:

1.laukikI
2.vaidikI
3.tAntrikI
4.siddhAnta

Tantriki Diksha is further classified into seven main categories:

1.kriyAvatI: involving tattvAdhwa shodhana
2.varNamayI: involving mAtR^ikA nyAsa
3.kalAmayI: involving shiShya samskAra through 38 or 51 Kalas placed in Srshti, Sthiti and Samhara kramas
4.sparshamayI: through touch
5.dR^ig: through sight
6.vAk: through mantropadesha
7.vedha: involving kuNDalini utthApana and ShaTchakra – Shadgranthi bhedana through shaktipAta

Also, Diksha can be classified into:

1.AnavI
2.ShAkteyI
3.ShAmbhavI

trividhA sA bhaveddIkShA prathamA AnavI parA |
shAkteyI shAmbhavI chAnyA sadyo muktividhAyinI || [Shadanvaya Maharatna]

ANavi is again of ten kinds:

1.smArtI
2.mAnasikI
3.yogI
4.chAkShuShI
5.sparshinI
6.vAchikI
7.mAntrikI
8.hautrI
9.shAstrI
10.AbhiShechikI

shAkteyI dIkShA involves jnAnavatI and other forms whereas shAmbhavI includes vedha, mahAvedha etc.

Depending on the eligibility of the disciple, dIkSha is classified into six types:

1.samayA [has nothing to do with samayAchAra]
2.putrikA
3.sAdhikA
4.vedhikA
5.pUrNAchArya
6.Nirvana

Diksha: Dos and Donts

Diksha should not be obtained from the following:

1.Father
2.Maternal Grandfather
3.Younger Brother
4.One who has sought refuge under the enemy

piturmantraM na gR^ihNIyAt tathA mAtAmahasya cha |
sodarasya kaniShThasya vairipakShAshritasya cha || [Yogini Tantra]

Also, one should not initiate his own wife, son, daughter or brother.

na patnIM dIkShayedbhartA na pitA dIkShayetsutAm |
na putraM cha tathA bhrAtA bhrAtAram na cha dIkShayet || [Rudra Yamala]

There is an exception to this rule. If the husband has attained Mantra Siddhi, he can initiate his wife, but not as a disciple but as his Shakti. But this exception is valid only for Kaula and Vama Dikshas which are not suitable for the first three Varnas.

siddhamantro yadi patistadA patnIM cha dIkShayet |
shaktitvena varArohe na cha sA putrikA bhavet || [Siddha Yamala]

vIrANAM kaulikAnAM cha bhartA dIkShaNamAcharet || [Kaulikarnava Tantra]

Some scriptures permit the father initiating the eldest son.

nirbIjam cha piturmantraM shaive shAkte na duShyati || [Matsya Sukta]

nijakulatilakAya jyeShThaputraya dadyAt || [Tara Tantra]

manurvimR^ishya dAtavyo jyeShThaputrAya dhImate || [Sri Krama]

A Guru and Shishya should both not have the same name. This can be interpreted to mean either the vyavahAra nAma or the dIkShA nAma.

swanAmnA na guruH kAryo bhAryAM cha mAtR^inAmikAm || [Varahi Tantra]

If, one is initiated in any of the above prohibited ways, he should give up the mantra in the cow's ear, undergo prAyashchitta and and get re-initiated from a qualified Guru. The appropriate prAyashchitta should be learnt from one's Kula Guru. The general prAyashchitta here is recitation of 10000, 20000 and 40000 sAvitrI for the first three
varNas [dashasAhasrajApena sarvakalmaShanAshinI]. The fourth varNa is not discussed here as an aspirant belonging to the last varNa should necessarily obtain an initiation from one of the other three varNas.

prAyashchittaM tataH kR^itvA punardIkShAM samAcharet | [Ganesha Vimarshini]

Obtaining dIkShA from a brahmachAri is good. Diksha obtained from a householder is better, that from a Sanyasi better and Diksha from an ativarNAshrami [avadhUta] the Best.

uttamaH pa~nchadhA prokto gururbrahmasuvedibhiH |
brahmachArI gR^ihasthashcha vAnaprasthashcha bhikShukaH |
ativarNAshramI cheti kramashreShThA vichakShaNAH || [Suta Samhita]

Also, mantra obtained in a dream or through a lady can be accepted only after performing mantra samskAra due to the lack of sAkShAdAchAryatva in the case of a lady.

swapnalabdhaM striyA dattaM samskAreNaiva shuddhyati || [Yogini Tantra]

The lack of Acharyatva for strI/shUdra is described thus:

shUdrANAm cha tathA strINAM na gurutvaM kadAchana |
yogyamAdyaM guruM tyaktvA shiShyaH kShudrakriyAvidam |
guruM samAshrayedanyaM yaH prayAti sa durgatim || [Jayadratha Yamala]

Diksha obtained from a person belonging to the fourth varNa results in both the Guru and the Shishya attaining the hell.

shUdraH shUdramukhAcChrutvA vidyAM vA mantramuttamam |
gR^ihItvA narakaM yAti duHkhaM prApnoti nityashaH || [Tantraraja Tantra]

But in the case of Shakti Mantras alone, Diksha can be obtained from a lady, who has attained Mantra Siddhi, is not a widow and devoted to Guru. The Ban on Gurutva for a lady described in Yogini Tantra should be interpreted as applicable to a widow, one with a loose character or one without mantra siddhi.

sadhvI chaiva sadAchArA gurubhaktA jitendriyA |
sarvamantrArthatattvaj~nA sushIlA pUjane ratA ||
guruyogyA bhavetsApi vidhavA parivarjitA |

If one's own mother fits into such a category, dIkshA obtained from her is considered to be several times greater than that obtained from others.

striyo dIkShA shubhA proktA mAtushchAShTaguNA smR^itA || [Bhairavi Tantra]

it should however be remembered that even in the case of a qualified Stri Guru, the mantra needs to undergo samskAra without which Siddhi will not be obtained.

Also, a Guru should initiate a lady only after her husband [in the case of a married lady], father [in the case of a kanyA] and son [in the case of a widow] are in agreement.

vidhavAyAH sutAdeshAt kanyAyAH piturAj~nayA |
nAdhikAraH swato nAryA bhAryAyA bharturAj~nayA || [Kularnava Tantra]

There is a general exception however. If the Guru has obtained the Siddhi of the mantra, he can initiate a disciple without the need for these rules.

siddhamantre guruH sarvamayogyaM yogyatAm nayet || [Shakti Yamala]

But what is this Siddhi we are talking about? Here Siddhi means realization of the Self or Atman and not simply Siddhi of a mantra or attainment of powers.

sarvatra vyatiriktaM tu AtmAnaM vetti yo dwijaH |
sarvalakShaNahIno.api sa gurunAtra saMshayaH || [Dakshinamurti Samhita]

The Shastras describe the Guru and Shishya Lakshana-s to the minutest of details and also the need for the Guru and Shishya to test each other. Having chosen one's Guru after careful examination, if one gives up Swaguru or the iShTa mantra, such an aspirant welcomes poverty and untimely death. After death, he attains the hell called
raurava.

gurutyAgAdbhavenmR^ityuH mantratyAgAddaridratA |
gurumantraparityAgAdrauravaM narakaM vrajet || [Bhairavi Tantra]

However, if one realizes that his Guru is unqualified, sinner or incapable of imparting the desired knowledge, such a Guru can be discarded. However. Very careful consideration is necessary here as the disciple would need to have the required maturity to judge the Guru.

gR^ihItamantrastyaktavyo gurushcheddoShasaMyutaH |
mahApAtakayukto vA punashcheddevanindakaH || [Varahi Tantra]

j~nAnahIno gurustyAjyo mithyAvAdI viDambakaH || [Rudra Yamala]

anabhijnaM guruM prApya saMshayAcChedakArakam |
shiShyo gurvantaraM gatvA taddoShairnA.anulipyate || [Kularnava Tantra]

Also, those belonging to sankIrNa Varnas [mixed castes] are not eligible for Diksha. Only those belonging to one of the four varNas are eligible for Diksha. Those outside this realm are not considered eligible for Diksha.

brAhmaNA kShatriyA vaishyA shUdrA ye shuchayo.amalAH |
teShAM mantraH pradeyA vai na tu samkIrNavarNinAm || [Bhavishyottara Purana]

Mantradhikara and Dikshadhikara

Dikshadhikara for a Shudra is an oft discussed topic. There are several pramANas which deny dIksha to women and shUdras.

As a Shudra lacks eligibility for Diksha, all karmas should be performed without mantra. Note that 'all karmas' includes Diksha Samskara as well.

na mantre chAdhikAro.asti shUdrANAM niyamaH paraH |
mantrAbhAvAdamantreNa bhAshitaM sarvakarma hi || [Kapila Tantra]

yAvantyarNAni mantrANAM strIshUdrAdeH pradApayet |
tAvatyo brahmahatyA syuH swayamaha prajApatiH || [Shatatapa Samhita]

Though the Sruti says, 'na shUdrAya manuM dadyAt', this should be interpreted as referring to all Veda Mantras and particular Tanrika Mantras. Both the above pramANas refer to Vedic mantras alone. The fact that a shUdra is eligible for Diksha becomes clear from the following verse from the Yamala. A Brahmana, by the merit of Diksha, attains Brahma Loka, Kshatriya the abode of Indra, Vaishya attains the prAjApatya loka and shUdra attains gandharva loka.

dIkShitA brAhmaNA yAnti brahmalokamanAmayam |
aindraM lokaM kShatriyAstu prAjapatyaM tathA vishaH |
shUdrA gandharvanagaraM yAnti dIkShAprabhAvataH ||

Mantras which should not be given to a shUdra are those starting with praNava, Atma pAdukA, guru pAdukA, ajapA and those containing swAhA. If given, both the Guru and the disciple attain adho gati.

praNavAdyaM na dAtavyaM mantraM shUdrAya sarvathA |
AtmamantraM gurormantraM mantraM chAjapasaMjnakam ||
swAhApraNavasaMyuktaM shUdre mantraM dadan dwijaH |
shUdro nirayamApnoti brAhmaNo yAtyadhogatim || [Kaulikagama]

As stated in the Sruti, sAvitri, praNava and lakShmI mantras should be given to women and shUdras.

sAvitrIM praNavaM yattu lakShmIM strIshUdrayornecChantIti [Nrsimha Tapini]

Though containing swAhA, the 32-lettered mahAvidyA of Sri dakShiNA kAlI can be given to all. This is an exception as also the gopAla mantra. From tradition, it should be understood that gopAla here refers to dashAkShara gopAla alone and not other mantras like gupta gopAla, vedha gopAla or even the eighteen-lettered rAjagopAla.

nAtra siddhyAdyapekShAsti na vA siddhAri chintanam |
na chAdhikArichintAtra grahaNe kAlikA manoH || [Kali Kulasarvasva]

This exception is peculiar only to dakShiNA kAlI and not other forms like kAmakalA kAlI or guhya kAlI. Also, the modification of dakShiNA kAli, called the siddhi kAlI, does not fall under this category due to the presence of praNava.

For women and shUdras, mantras culminating with 'namaH' are specially favorable.

strIshUdrANAmayaM mantro namo.atashcha sukhAvahaH || [Kularnava Tantra]

Though some tantras claim that till a Shudra while within the Bhairavi Chakra, is equal to a Brahmana, this pramANa is not acceptable to first three varNas who do not recognize Tantras that prescribe parastrI gamana etc. [chatuHShaShTyA tantraiH sakalamatisandhAya bhuvanam].

pravR^itte bhairavIchakre sarve varNA dwijAtayaH |
nivR^itte bhairavIchakre sarve varNA pR^ithak pR^ithak || [Sammohana Tantra]

The following mantras should be given only to disciples belonging to the first three varNas:

aghoro dakShiNAmUrtiH umAmAheshwaro manuH |
hayagrIvo varAhashcha lakShmInArAyaNastathA ||
praNavAdyAshchaturvarNA vahnermantrAstathA raveH |
praNavAdyo gaNapatiH haridrAgaNanayakaH ||
saurAShTAkSharamantrashcha tathA rAmaShaDakSharaH |
mantrarAjo dhruvAdishcha praNavo vaidiko manuh ||
varNatrayAya dAtavyA ete shUdrAya no budhaiH ||

The following mantras should be given only to the first two varNas:

sudarshanaH pAshupata AgneyAstraM nR^ikesarI |
varNadwayAya dAtavyA nAnyavarNe kadAchana ||

The following mantras can be given to all the four varNas:

ChinnamastA cha mAta~NgI tripurA kAlikA shivaH |
laghushyAmA kalarAtriH gopAlo janakIpatiH ||
ugratArA bhairavashcha deyA varNachatuShTaye ||

Bhairava here refers to Vatuka and the group of astra bhairavas [Siddha, Vijaya, Krodha, Kapala, Anga, Damara etc.]. This list does not include swarNAkarShaNa bhairava, swacChanda bhairava, AkAsha bhairava, mahAmanthAna bhairava or the UrdhwAmnAya nava bhairavas.

Siddhadi Shodhana

As a general rule, though there are many ways of examining the suitability of a mantra for upAsanA, it is sufficient if one examines the tArA, rAshi and nAma chakras, provided the mantra is received from the Guru directly.

tarAchakraM rAshichakraM nAmachakraM tathaiva cha |
atra teShu gurormantre nAnyacchakraM vichArayet || [Varahi Tantra]

If the mantra consists of one, two or three letters, is a mAlA mantra [more than 20 letters], is Vedic or pertains to Nrsimha, Varaha, Surya, Shiva Panchakshara, Prasada or Pranava, there is no need for siddhAdi shodhana.

nR^isimhArkavarAhANAM prAsAda praNavasya cha |
sapiNDAkSharamantrANAM siddhAdInnaiva shodhayet || [Siddha Saraswata]

ekadwitryAdibIjasya siddhAdInnaiva shodhayet || [Vasistha Samhita]

ekAkSharasya mantrasya mAlAmantrasya pArvati |
vaidikasya cha mantrasya siddhAdInnaiva shodhayet || [Rudra Yamala]

Some prescribe specific Chakras for specific deities, like tArA for Vishnu Mantras, Kosha for Shiva, akaDama for Gopala, Danta for Ganesha, Kulakula for Mahalakshmi etc.

In the case of the Ten Maha Vidyas, no shodhana is necessary. However, this is true only when the mantra is received from a sampradAyavit Sadguru.

kAlI tArA mahAvidyA ShoDashI bhuvaneshwarI |
bhairavI ChinnamastA cha vidyA dhUmAvatI tathA ||
bagalA siddhavidyA cha mAta~NgI kamalA tathA |
etA dashamahAvidyAH siddhavidyAH prakIrtitAH ||
nAtra siddhAdyapekShAsti na nakShatravichAraNam |
kAlAdishodhanaM nAsti na chAmitrAridUShaNam || [Mundamala Tantra]

With the Maha vidyas, one should also worship the associated Bhairavas:

kAlikAyAH mahAkAlaH sundaryA laliteshwaraH |
tArAyAshcha tatho.akShobhyaH ChinnAyAH krodhabhairavaH ||
bhuvanAyAH mahAdevo dhUmrAyAH kAlabhairavaH |
nArAyaNo mahAlakShmyAH bhairavyA vaTukaH smR^itaH ||
mAta~NgyAshcha mata~NgaH syAdathavA syAtsadAshivaH |
mR^ityu~njayastu bagalA vidyAyAH parikIrtitaH ||

The list of thirteen and sixteen mahA vidyAs is found in scriptures as well:

kAlI tArA ChinnamastA sundarI bagalA ramA |
mAta~NgI bhuvanA siddhavidyA cha bhairavI tathA ||
dhUmAvatI cha dashamI mahAvidyA dasha smR^itAH |
chaNDeshwarI laghushyAmA tathA tripuranAyikA ||
trayodasha mahAvidyA shR^iNuShva ShoDashIM priye |
dashapUrvAshcha saMgR^ihya jayadurgA cha shUlinI ||
ashwArUDhA mahAvidyA trailokyavijayAbhidhA |
vArAhI annapUrNA cha kalAsaMkhyA prakIrtitAH ||

This list of sixteen Mahavidyas is different from the list of sixteen Mahavidya Amnaya Nayikas of Kadi Krama Tantra.

Also, the following Vidyas are said to grant complete Siddhi in the age of Kali Yuga when duly received from Sadguru:

kAlI nIlA mahAdurgA tvaritA ChinnamastakA |
vAgvAdinI chAnnapUrNA tathA pratya~NgirA punaH ||
kAmAkhyA vashinI bAlA mAta~NgI vindhyavAsinI |
ityAdyA paramA vidyAH sadA pUrNAphalapradAH ||

Anga Vidya Krama for Dasha Mahavidyas

Also, the initiation into any of the mahAvidyAs involves initiation into the Anga vidyas as well. Without the upAsanA of Anga Vidyas, Siddhi of the Mukhya Mantra is very difficult in Kali Yuga.

The Anga vidyas of Sri Kali have been discussed in detail elsewhere and hence I shall avoid repetition here.

Angas of Sri Shodashi:

ashwArUdhA mahAdevi sampatkarShA tathaiva cha |
shrItiraskariNI chaiva daNDinI mantrinAyikA ||
bAlA cha parameshAni nakulI kurukullakA |
tArAmbikA kAmakalA nityAShoDashakaM tathA ||
vidyA turIyA deveshi rashmividyAstathaiva cha |
navachakreshwarI devI parivAragaNaissaha ||
chatushcharaNavidyA cha tathaiva pa~nchapa~nchikA |
ShaDAsanamahAvidyA pa~nchaiva samayAmbikA ||
UrdhwAmnayaparAvidyA.anuttarAmnAyadevatAH |
parArdhAdhikasaMkhyAtAH parivArA maheshwari ||

Anga Vidyas of Sri Maha Nilasaraswati:

Adau tu sparshatArA syAt tatashchintAmaNiH smR^itaH |
tataH siddhijaTA proktA ugratArA tataH param ||
haMsatArA tato devi mahAnirvANatAriNI |
mahAnIlA maheshAnI nIlashAmbhavarUpiNI ||
vaTukaH kShetrapashchaiva gaNapo yoginI tathA |
akShobhyo vijayA vahnistathaiva chaNDaghaNTikA ||
shrIShoDhApa~nchakaM devi kAmasomAdayastathA |
kullukA pa~nchakaM devi tathArdrapaTikA matA ||
shivA.aghoraM pAshupataM chakraM tu jayadurgakam |
amoghaphaladA yakShI tathA padmAvatI shive ||
udbhaTAmbA bauddhanAthaH pArshvanAthastathaiva cha |
tAriNi manavo proktA ma~njughoSho mahAravaH ||
pratya~NgirA nArasiMhI bhairavAShTakameva cha |
pa~nchakalpalatAmantrAH sarvakAmaphalapradAH ||
raktachAmuNDikA nityakliinnA vidyA tathaiva cha |
bhayadwAdashahAriNyaH teShAma~NgamanustathA ||

Anga Vidyas of Chinnamasta:

gurumantro mAlinI cha kullukApa~nchakaM tathA |
kAlI tArA cha nakulI mAta~NgI siddhasundarI ||
trijaTaikajaTA shyAmA sabhedA chaiva pArvati |
vikaTA lampaTA devI yakShiNI parikIrtitA ||
yakshastu bhrAmako devi dIpinI parikIrititA |
dIpinI kAlikAyAstu ganeshAdichatuShkakam ||
vaTukashcha mahAkAlo krodharAjo.aparo.api cha |
pArshwamaNDalakaM devi mahAmahiShamardinI |
bhavAnI kamalA.aghorachatuShkaM parameshwari ||

Anga Vidyas of Bagalamukhi:

mR^ityu~njayashcha vaTukaH tathotkIlanadevatAH |
saptAstravidyA deveshi kullukApa~nchakaM tathA ||
tathA.aparAjitA shyAmA chANDAlI cha haridrakaH |
biDAlayakShiNI devI stambhanastvaritA tathA ||
swapneshwarI chaikajihvA mantrAnye bhairavAdayaH |
gaNapAdyAshcha manavo bhiinarUpeNa santi ye ||

Anga Vidyas of Kamalatmika:

mahAlakShyma~NgamantrAshcha shrIviShNurgaNapo.aNDajaH |
dhanadA cha kuberashcha nidhimantrA api priye ||
vidyAbhedAshcha deveshi bhuvanA vajrarUpinI |
vidyA bhogavatI devi lakshmInArAyaNaH paraH ||
kAmAkshI dhanarAj~nIti lakShmya`NgadevatAH smR^itAH ||

Anga Vidyas of Matangi:

mAta~NgyA siddhamAta~NgI nakulI cha saraswatI |
mAta~NgI pAdukA devi laghushyAmA cha kAminI ||
vIrabhadro mata~Ngashcha pramadA mohinI parA |
bhogesgayakShaH samprokto devi guptatamo manuH ||
pulindinI bhairavashcha ucChiShTagaNapastathA |
pishAchagaNapo devi ucChiShTabhairavo.aparaH ||
mahAvashyakarI ratnavidyA vAgvAdinI tathA |
mahAmnadhumatI devi tathA karNasuyakshiNI ||
ekavIrA cha tvaritA ghaNTAkarNo nishAcharaH |
aghoraH kullukAnAM cha pa~nchakaM parikIrtitam ||

Anga Vidyas of Siddha Bhuvaneshwari:

shivaH shivA vidhAtA cha tripuTA vaTukastathA |
kullukApa~nchakaM devi pa~nchAyatanameva cha ||
gaurI shrIra~njinI chaiva vidyAbhedAH sashaktayaH |
lokapalAdimanavo vANImantrAstathA priye |
hayagrIvaH hi~NgulA cha khaDgarAvaNa eva cha ||

Anga Vidyas of Dhumavati:

dhUmAvatya~NgamantrAshcha vIresho vaTukaH shive |
pratya~NgirA cha sharabhaH tathA pAshupato manuH ||
saMhArAstraM cha kakudI tathA karkaTikA shive |
mAriNI tvaritA vidyA kullukA pa~nchakaM tathA ||

Also in the case of Srividya, the scheme of dwAdasha (12) and dwAtrimshat Dikshas (32) are followed.

Dwadasha Diksha Krama:

dIkShAbhedamatho vakShye bAlA prathamato matA |
dwitIyA panchadashyuktA chaturAmnayajA varA ||
pa~nchAmnAyI chaturthI syAt ShoDashyantA tu pa~nchamI |
ShaShThI charaNaparyantA saptamI vAsanAntikA ||
rahasyAntA chAShTamI syAnnavamI ShoDashI parA |
ShaDdarshanAntA dashamI mahAvAkyAntimA tataH |
dwAdashI shrIpAdukAntA nyUnaM tatpUrvamuchyate ||

Dwatrimshat Diksha Krama:

dIkShAkrame manUnvakShye pUrve gaNapatiM gurum |
shuddhavidyAM cha bAlAM cha dwAdashArdhAM mata~NginIm ||
saubhAgyavidyA bagalA vArAhI vaTukastathA |
shrItiraskariNI pashchAddakShiNe manavasmR^itAH ||
lopAmudrA mahAdevI hyambA cha bhuvaneshwarI |
annapUrNA kAmakalA maNDalaM chApi pashchime ||
turIyAmbA mahArdhA cha ashwArUDhA tathaiva cha |
vAgvAdinI tataH pashchAnmishrAmbA chottare kramAt ||
parAparA cha sA devI parAshAmbhavameva cha |
prAsAdaM mAlinI chordhve mahAvAkyAdikaM tataH ||
shrIShoDashAksharI vidyAM vidyAmAdhArikAM tathA |
shrImahApAdukAM sAkShAtswAnyatAgrasanomukhIm ||
AtmanaH pAdukA vidyAM paramAdvaitabodhinIm |
dIkShabhedAstu te sarve dwAtrimshatparikIrtitAH ||

Diksha is not considered as absolutely necessary in the case of upavidyas and ShaTkarma mantras.

upavidyAsu sarvAsu ShaTkarmaadi prasaadhane |
nAtra dIkshAdyapekShA.asti nAtrA~NgAdi prapUjanam || [Chamunda Tantra]

Upavidyas refers to mantras of Yakshini, Gandharva, Chetaka, Damara, Shunaka, Naga etc. Shatkarma mantras are those that are used for AbhichAric rites such as vashya, AkarShaNa, ucchATana, mAraNa etc. Even if a dIkShita performs these, he earns huge bad Karma that can be got rid of in hundreds of births. Then what to talk of those without Diksha or Guru Kripa? According to some, 'dIkShA' here refers to kriyAvatI, kalAmayI, vedha and other Dikshas. It is believed that upadesha dIkShA is necessary even in the case of such mantras.

paramashivavadhUTI pAtu mAM kAmakoTI

Steven Hawkings

In his book "History of Time: From the Big Bang to Black Holes", Steven Hawkins concludes saying : "If we find [a unified theory], it would be the ultimate triumph — for then we would know the mind of god". May be he makes fun of the idea of "God" but that is his samskaara! But there is something worth noting in this. This statement may appear fascinating but probably a greater question is raised in Mundaka Upanishad:

"kasmin nu bhagavo vijNate sarvamidam vijNatam bhavati" what is that knowing which all these will become known! a curious pupil raising a profound question! and the Upanishad elaborates on that idea, elaborating which will need a book of more than 500000 pages (assuming we use timesroman, fontsize 10, singlespaced, A4 size pages).

Subhashitani

ayam nijaH parO vEti gaNanA laghucEtasAm |
udAracaritAnAm tu vasudaiva kutumbakam ||

Consideration like "he is mine or he is another's" occur only to the narrow minded. To the broad minded the whole world is a family.

kSaNaSah kaNaSaScaiva vidyAm artham ca sAdhayEt ||

Every moment one should learn, and bit by bit one should learn!

Beautiful Verse

aṇubhyas ca mahadbhyas ca shaastrebhyaḥ kushalo naraH,
sarvataḥ sAram AdadyAt, pushpebhya iva shaTpadaH

Just as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from all knowledge sources (Bhagawata PuraNa)

Source of Knowledge

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 11.7.33-35

pṛthivī vāyur ākāśam āpo 'gniś candramā raviḥ
kapoto 'jagaraḥ sindhuḥ patańgo madhukṛd gajaḥ
madhu-hā hariṇo mīnaḥ pińgalā kuraro 'rbhakaḥ
kumārī śara-kṛt sarpa ūrṇanābhiḥ supeśakṛt
ete me guravo rājan catur-viḿśatir āśritāḥ
śikṣā vṛttibhir eteṣām anvaśikṣam ihātmanaḥ

SYNONYMS

pṛthivī — the earth; vāyuḥ — the air; ākāśam — the sky; āpaḥ — the water; agniḥ — the fire; candramāḥ — the moon; raviḥ — the sun; kapotaḥ — the pigeon; ajagaraḥ — the python; sindhuḥ — the sea; patańgaḥ — the moth; madhu-kṛt — the honeybee; gajaḥ — the elephant; madhu-hā — the honey thief; hariṇaḥ — the deer; mīnaḥ — the fish; pińgalā — the prostitute named Pińgalā; kuraraḥ — the kurara bird; arbhakaḥ — the child; kumārī — the young girl; śara-kṛt — the arrow maker; sarpaḥ — the serpent; ūrṇa-nābhiḥ — the spider; supeśa-kṛt — the wasp; ete — these; me — me; guravaḥ — spiritual masters; rājan — O King; catuḥ-viḿśatiḥ — twenty-four; āśritāḥ — taken shelter of; śikṣā — instruction; vṛttibhiḥ — from the activities; eteṣām — of them; anvaśikṣam — I have properly learned; iha — in this life; ātmanaḥ — about the self.

TRANSLATION

O King, I have taken shelter of twenty-four gurus, who are the following: the earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the prostitute Pińgalā, the kurara bird and the child; and the young girl, arrow maker, serpent, spider and wasp. My dear King, by studying their activities I have learned the science of the self.


Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 11.8.10

aṇubhyaś ca mahadbhyaś ca śāstrebhyaḥ kuśalo naraḥ
sarvataḥ sāram ādadyāt puṣpebhya iva ṣaṭpadaḥ

SYNONYMS

aṇubhyaḥ — from the smallest; ca — and; mahadbhyaḥ — from the greatest; ca — also; śāstrebhyaḥ — from religious scriptures; kuśalaḥ — intelligent; naraḥ — a man; sarvataḥ — from all; sāram — the essence; ādadyāt — should take; puṣpebhyaḥ — from the flowers; iva — like; ṣaṭpadaḥ — the honeybee.

TRANSLATION

Just as the honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from all religious scriptures.

Abhramanic / Islamic names, some sanskrit interpretations

Whether a muslim would be happy with such interpretations or not I am not sure. If a fatwa will be passed in my name of not I dont know. But here are how we can see some of the Islamic terminologies. I am only dealing with the primary ones, the key figures. Many of the names will have transformed so much that it may be beyond recognition in its current state.

1. Allah - The Supreme Lord. One without a second. One who cannot be seen. One who is out of this world, out of this creation etc are some of the definitions from Quran, I believe. In Sanskrit is a word called "alOka" which means a) Not having space, b) that which cannot be seen, c) one who does not belong to any of the created worlds, d) the resident of a spiritual world. So "alOka" seems quite close to what Muslims refer to as Allah. Allah is NOT the name of God, it just means God and thus a divine bundle of divine attributes that no "created being" can have.

2. Ali - One of the popular names in the Muslim world. "alin" in sanskrit means someone who is greately advanced in penance; or "aali" which means a) sincere, honest; or "aalikh" which means a) to write, delineate, b) to paint, scribe, c) portray, sketch etc; or "aalip" means annointed! So, these are close to what Ali may stand.

3. Uthman - Utthaman means one who is superior, intelligent, scholar etc

4. Aisha - "aayus" means a) life, duration of life, b) vital power

5. Mohammad - According to Bhavishya puraaNa, Mohammad is "Mahamada", the preceptor of mleccha-dharma, and his followers to the great god, Lord Shiva, situated in the desert. Mada means intoxicated, madness; ardent passion or lustful passion or lasciviousness; love;

6. Abraham - A+Brahma; Abrahmanic and Brahmanic; Brahma means Veda or knowledge,means Spirit, and he is the "beginning" of everything, and the source of the Brahmanical Dharma, i.e. Dharma based on Vedas or "Hinduism"; Abrahmanic religions are NOT based on Vedas, but Abraham initiated the Abrahmanic religion of Judaism, Christianity, and Islam.

7. Mariam - Mariamma, the diety of this mortal world; Mari literally means "death" or one who kills.

8. Adam - Adi means first, and "aadima" means First, original, primitive; and Adam was the first "human".

9. Jesus - Actually should read as "yesu", which is actually "Ishua"; yEsu is close to "eesha" - the "ruler" and Ishua is close to "Ishvara" - the Lord.

10. Yahova or Jahoa - The God of the old testament, i believe; in Sansksrit "Yahva" means "the great, the magnificient, the powerful"; "an epithet of heaven and earth".


The list will grow.

The idea of God

What is God, who is God, where is God, do we need God etc are questions that have piqued scholars and laymen alike for ages with each one providing a logic for his own stand. Here is my stand on the idea.

Unfortunately many of those who try to disprove God only end up "demolishing" a religious thought, and those who claim God try to establish the religious thought. Most scholars who an anti-God tend to attack the misgivings of certain religions, or they attack certain ideas of God for example a Christian God, a Islamic God, a Hindu God but do not get to the core of the idea - God itself. Then the questions remain: Who is God, what is God etc are and these can be answered to one's individual satisfaction and it is hard to convince anyone else, particularly those who do not want to be convinced. It is just like tasting a cake, no one can explain the taste of it unless on experiences it. The whole idea of God is an internal experience that needs to happen within whereas most people (atheists) who dismiss God only look at the external. Even the very idea of internal and external is disturbing to them and is easily tagged as "bullshit"; one needs to decide which is the real bullshit.

In a recent conversation with a friend on this topic, I got the typical answer - "I dont see the link or reason for god", and my typical response was - "the links are all there, otherwise I or million other may not have found ... you have not found the link or reason because you have not sought to find one, thats all; may be sometimes we deliberately create those links or may be we deliberately fail to create; its all in the mind". Quite a lengthy response for an innocent comment, I know. But I strongly believe that we find or create links and reasons for those that we seek out for, for that which we believe in; just like my relationship with those i have relationships with, either they were given or i created them out of need - a crude analogy. In essence, we are all "color blind" or may be "partially blind"; some see darkness, others the light, some see white, some see red but they could all be looking at the same thing.

The other common problem is that a majority of the people associate God with religion and religion with God, and tend to use them almost interchangably. Religion does touch upon the idea of God and is mostly centered around the very idea, but God is aloof, He needs no religion. God stands independent. Religion is only a bundle of all the human attempts to comprehend the one beyond comprehension. Religion is a finite ladder to reach the infinite sky. It does take us somewhere, it does take us close to the idea of God but even then leaves us infinitely far away from the idea of God. But in many cases religion takes us further away from God. And most atheists attack this ladder and presume to have demolished God (or the idea of God); all they will have done is scratch some external ladders but there are more internal ladders than external. No religion is free from imperfections how-much-ever the religious "fanatics" want to preach otherwise, because religions are afterall human made and any attempt to deny that is only futile. But, then there is spirituality that escapes human adultration and it is best to leave this topic aside for a while. Such spiritual experiences are subjective and thus hard to articulate.

As hinted before, when people reject God they actually reject different ideas of God. For example, my friend rejects the idea that there is a super power that governs everything. So, when we reject something we reject the idea of something. Given that the idea of God itself is undefinable it is impossible to reject all the ideas of God. All one will have achieved is dismissing a finite, miniscule fraction of an infinite aspect called God. If I say God is attributeless and full of attributes, this sounds like a paradox but one needs to contemplate on this a little deeper. Anyway. If i say so then what is that you will reject? If you dismiss the atributelessness of God then the attributed nature of that God remains and vice-versa. But one may entirely dismiss the very idea of God, but again the question remain "what is that idea of God that you dismiss". The usual response is "there is no need for the idea of God at all, science explains things that replaces the need for God. When people had no answers they had a place filled called God but we are closing more holes and as we do that the relevance of God is reducing every day". I agree, but then we need to get to the very idea of what God is, is it just filling holes. This is something that I would like to address here.

First, the idea of creation. When and how did everything get created. There are many possible responses: it was never created, it always existed; God created at the beginning of creation; everything was just an accident, a result of a Big Bang; i have no idea and i am not interested; i dont think anyone can answer this; so on. Each stand point is arguable, debatable. Each viewpoint starts with some hypotheses or assumptions and most people attack those very assumptions to shake the base. If we could learn to appreciate the different viewpoints this world would be a lovely place to live. Anyway.

Most common response for "creation" from the non-creationists is : everything happened just like that, like an accident by a Big Bang; no one was behind it. Most religions reject this idea but interestingly "Hinduism" (note: there is nothing called Hinduism as such but for the sake of the article we consider the Vedic system as Hinduism for convenience; that which includes the Vedas, Vedangas, PuraNas and Ithihasas) agrees to this and provides an excellent explanation.

Second common response is from the creationists, that everything was created by God, He said "Be" and there it was. Most religions agree to this and again interestingly Hinduism agrees to this and provides an excellent explanation.

Third common response is that the world always existed, it was never created. Most religions reject this notion but again interestingly Hinduism agrees and provides an excellent explanation.

Fourth common response is: I have no idea and i dont think it is possible to know. Again, while most religions reject this Hinduism addresses this viewpoint too.

It may appear that Hinduism takes a safe path, too meek, too weak, escapist or whatever. May be Hinduism is a confusing and a confused path! For one who studies it (yes studies it is the right word) learns to appreciate the various view points and each one has some merit. But this does not mean that Hinduism does not take a stand. It provides such a beautiful view that is rooted in philosohpy and logic that it opens up multiple options, numerous outcomes and umpteen possibilities. Its seers provide responses that encapsulate all possible responses - from the Big Bag to Creationism - depending on how one views. It is like a water source, a washerman views it as a tool to wash clothes, a swimmer views it as a haven for swimming, a thristy views it as a way to quench his thirst, a farmer views it as a lie saver and son on. Its significance changed with one's conditioning. Similarly, thr Hindu Dharma leaves it to the individual to accept whatever is right from his own perspective by use of proper logic, contemplation, and consideration. One has the choice to reject that which does not appeal to one, independence that no other religion seems to provide to its followers. Sorry that the discussion seems to have taken a religious deviation. I believe that this is important at this stage.

A common, layman's logic to reject God is: I cannot see and thus I reject or I dont believe. Where is stumbles is in acknowledging that there are many things that cannot be seen, that the human senses fail to grasp. For example we are sorrounded by things that our senses fail to sense: Dogs are far better in catching sounds and smell than escape human senses. There were radio active rays always around us until recently discovered. There were bacterial and other organisms around us that escaped the human eye but invention of appropriate devices have enabled us to see them. As we see them we believe them, but this is a crude level of inference called "pratyaksha pramaaNa" unsuited for intelligent human intellect. For example, a college graduate has access to Microscope and thus view the bacteria, but for a village illiterate who does not even know of a microscope the bacteria remains "non-existent". Interestingly, in these cases we are talking about our inabilities to see or sense gross aspects what to talk of the subtle nature of God. So, those who are equipped appropriately can see things that are otherwise unseen. So, that one does not see something does not mean that the absence of an object, it is just that we are not equipped enough to see those. A similar dilemma is faced by Arjuna on the battle field, he says humbly: manyase yadi tac chakyam maya drastum iti prabho yogesvara tato me tvam darsayatmanam avyayam - If You think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal Self. And Sri Krishna acknolwedges this: na tu mam sakyase drastum anenaiva sva-caksusa divyam dadami te caksuh pasya me yogam aisvaram. What to talk about one seeing the subtle divinity through naked eyes when one cannot even see a gross bacteria. Thus Krishna says that to see "yogam aisvaram" (divinity) one needs "divyam caksuh" (divine eyes). So, the logic that one has to see to believe is a very low level proposition.

To be Contd....
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Jeevana

arthavE-illade arthada hinde arthava kaaNuva aarthavEke | 

iruvudan-hanchade naanu-nandhu-nanage emba svaarthavEke || 

alli-illi-yelliyu nOdali alliye aase yELeyuvudu | 

jeevanadarthava ariyade badhuku kettu thaane koLeyuvudu || 

daivake bhrtyavanaagade manuja aasege sEve gaiyyuvanu | 

saavu-bhadhukina chakradi taanu nityada karmavan-oyyuvanu || 

bErondu kavana ... 

kaviyu kapiyu ibbaru vondhe, haaruva dharmavu ibbarali | 

kaviyu haaruva thannaya manadali, kapi haruvudellara maradali || -- Kaviratna Girisha Chandra :D :P ;)

aapovaa idagam sarvam

ApovA idagam sarvam vishvA bhutAnyApaH prANA vA ApaH pashava ApO$nnamApO$mritamApas-samrADaapO virADApas-svarADApash-chandAgsyaapO jOtIgshyApo yajoogshyApas-satyamApas-sarvA-dEvatApO bhoorbhuvassuvarApa Om!

"Aap" seems to imply To obtain/attain/get, To reach/go/overtake, pervade, occupy; To become filled; To cause one to feel or perceive; Water, one of the eight Vasus; Sky etc. In the context of the above verse it appears that everything is water, but on the other look each time Aapa is used it seems to infer a different meaning to the word depending on the associated idea. For example: "Aapova idagam sarvam" can be "that everything that we see around is nothing but water or sky; or that water or sky pervades everything"! But, in the context of "prANa vA aPaH" the prANa is all pervading, and the this vishva is pervaded by sky and the "pashavah". That that all pervading thing is "satyam"; the devatas are to be obtained or reached in "sarva-dEvatApo" and so on. I am not sure because this is just a superficial look at the idea.

Conversation through poems

These were poem based conversation on life and philosophy! 

nanna loka nanage sari, ninadu ninage mari! 

nanage yella Krishnamaya, ninage idella baree maaya! 

ninage naaLe-nenne bEre alla, nanage ivakkella arthavilla! 

ninage shastrakella arthavilla, nanage shastravillade arthavilla! 

ninna "aham"ge neenE hoNe, nanna "aham"ge nammellaralliruvavanE hoNe! 

ninage neene javaabdhari, nanage yella hari-hari! 

nanage kaaNodu ninage kaaNadu, ninage kaaNodu nanage kaaNadu! 

ninna loka ninage sari, nandu nanage mari! 

 

** Ravi's response! ** Ravi is a good poet for sure :) 

nanage naanu neenu emba bhedadalli arthavilla; ninna hariyu nanna bariyu eradu onde, ella sariyu; naanu neenu eradu onde samarasave bevu bella; nanna neenu, ninna naanu, manada patada chitabhaanu; eradu antarangavomde mareyellava Eke chinte? neenu neene naanu naane onde ondu padaradalli kedaviko'luta huTTutiruva vishwagudiya heramaneyoLu naanu neenu ella eke naavu endarashte saake! naanu neenu aanu taanu *** Giri's response *** 

naanu neenu emba bhedavilla, aadaroo naanu neenu vondhe alla! 

"naanu neenu eradoo onde samsarave bevu bella!" haagE iddare, bevu bella annodakke artha illa! 

kamanabillali yELu banna, alli irodu ondhe baNNa, 

vondhe baNNadi huttva naavu, bere bere baNNa kaNaNNa! 

bere bere iddaru naavu, vondhe baNNadi (konege) sEruvevu, sEruva thanaka bEre baNNa, alle irodu sogasu kaNaNNa! 

naanE bEre, neenE bEre, naanu maNNu, neenu gaare! 

naanu biLipu, neenu kempu, naanu bisiyu, neenu thampu!

 kempe bEre, biLipe bEre, bisiye bEre, thampE bEre! 

voLagade inda ivella vondhe, nammalruva aa namma thande! 

thandeyu vandhe, makkaLu bEre, makkaLu thandheya holuvar-aadare, 

makkaLe bEre, thandeye bEre, vondheyante kaaNuvaraadare! naanE bEre neenE bEre, nammibbara thande vobbane aadare! haalinante iddaru mosaru, mosarE bEre haale bEre! baTTiyante iddaroo haalu, vondu amrita, innondhu gOLu! vishavu vondhe haaloo vondhe, anta vishavana kudiyadiru thandhe! vishave bEre haale bEre, nOdalu vondhe yendukoNdare, sAve kachita, sAve bEre badhukE bEre! naanE bEre neenE bEre! nammibbara thandha aa vobba dEvare! Ravishankar's response: naanu neenu onde kaNaa neera guLLe, mugila maLeyu, baana aavi, baavi neeru, nadiya orate, hariva hoLeyu, shouchOttara kesarukocche hokkikoota kaTujalavoo aNuvaNuvoo, tRuNatRuNavoo, kaNakaNavoo onde kaNaa vishwaatmaka haasuve chaachikoNdu haaside ellavobba appanaMtha appana leelaaTave ella neeru konegomme sEruvudu saagaravane ella namaskaaragaLu sErvudu kEshavananE naanu neenu bEreyeMba satyavaMtu gottudE! naanu neenu oMde yeMba siddhaanthavu kaShTave! naanu neenu naavu aage naavu kooDa jagave aage namma jagavadoMde aage illa ella avaanthara satya shaanti nirantara! Girish's response! yella neerina kaaraNa vondhe, aadare, yella vondhe alla thande! baavi neerina saviye bEre, nadiya neerina sogese bEre, sagardaleya neerali uppu, yella vondhe annodu thappu! vishavu neere, koccheyoo neere, yeradoo vondhe annuvaryaare? vondhe aagalu omme kudedu nodu, arivudu ninnaya maathidu chODu! :D yella neerige vondhe kaaraNa, aadaroo yellavoo bEre kaNaNNa! keshavanobbane karaNa sathya, neenoo keshavanebudu mithya! keshava kaaraNa, ivellavu kaarya, kaaraNa-kaarya vondhennadir-anaarya! thaane dEvaru endu tiLidanu kashyapu, narasimhana kripeyali aritanaa-tappu| "naanu neenu oMde yeMba siddhaanthavu kaShTave!" kaShTavu yembode sathya aagabEkillla, sulubave sathyavu aagabahudalla? naanu neenu vonde tharaha, vondhu lekkadi vondhe kooda! aadaru, vondhe aagiyoo vondhe alla, ee sulubada thathvavu yaako dhakkuvudilla! naayiyu, goobeyu, kaageyu, kappeyu, jiraLeyu, soLLeyu, hasuvina thoppeyu, goNNeyu, beNNeyu, haalu, hElu, hoosu, koosu ivella vondheye! heege aadare, tappu sariye, sariyoo thappe !

NaTya Shastrada : Satvika Bhava

Eight satvika bhavas are listed:

stambha svedotha rOmAncha svarabhedOtha vEpathuH |
vaivarNyamshrupralaya ityashtau satvikAh smrutAh ||

1) stambha (ascharya, surprise or shock)
2) swedha (sweating)
3) rOmanchana (excited state)
4) svarabheda (distortion of speech)
5) vEpathu (tremble)
6) vaivarNya (paleness, change in color of complexion)
7) ashru (tearsome)
8) pralaya (loss of senses)

Interestingly, through the Bhagawad Gita Arjuna demonstrates all these Bhavas.

1.28: sidanti mama gatrani (Bhava 8) mukham ca parisusyati (6) ... I feel the limbs of my body quivering and my mouth drying up.

1.29: vepathus (tremble; 5) ca sarire me roma-harsas (excited; 3) ca jayate gandivam sramsate hastat (sweating; 2) tvak caiva paridahyate (6)

1.30 na ca saknomy avasthatum (loss of senses; 8) bhramativa ca me manah (8)

1.46 soka-samvigna-manasah ... his mind overwhelmed with grief.

2.1 asru-purnakuleksanam (7) ... Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears

2.8 yac chokam ucchosanam indriyanam (8) ... I can find no means to drive away this grief which is drying up my senses.

11.14 tatah sa vismayavisto (1) hrsta-roma dhananjayah (3) .. Then, bewildered and astonished, his hair standing on end